The Last Confederate General to Lay Down His Arms

Heather Cox Richardson

It is a pet peeve of mine that most people think the Civil War ended at Appomattox Court House on April 9, 1865, when General Robert E. Lee surrendered to General U. S. Grant.

It didn’t.

Brigadier General Stand Waite

General Lee surrendered only his own Army of Northern Virginia that day. There were still more than a hundred thousand Confederate soldiers in the field. True, everyone knew that Lee’s surrender marked the beginning of the end. But the last major Confederate army did not quit until May 26, when General Kirby Smith surrendered his Army of the Trans-Mississippi to Major General Edward Canby in Louisiana.

But here’s another little-known fact related to the end of the war that seems to me should be as widely known as the events at Appomattox: The last Confederate general in the field to surrender was Brigadier General Stand Watie, who did not lay down his weapons until June 23, 1865.

Why is this significant? Because Stand Watie was a member of the Cherokee Nation. He commanded the First Indian Brigade of the Confederate Army of the Trans-Mississippi.

It’s a stretch to say that Indians were at the heart of the American Civil War, but it’s not at all a stretch to say that the West was. Eastern Americans from the North and the South fought to control the economic system the nation would impose on the West. Easterners had lived with slavery in their midst since the very beginnings of European settlement on the Atlantic coast; it was only when the slave system threatened to spread across the lands of the old Louisiana Purchase that the inhabitants of the two eastern regions came to blows.

Indian Frontier to 1890 (from Bedford St. Martin's). Click to enlarge.

The West over which the North and South fought was not, of course, uninhabited. The people who had lived there for generations had a profound interest in the national events of 1861-1865, and participated accordingly. Once the easterners had stopped smashing at each other, the Indians continued to be active participants in American events whether they wanted to be or not. Many Plains Indian bands went to war with the U.S. government in the post-Civil War years, but even those that didn’t found themselves tangled in eastern concerns. The question of who would be welcome as a citizen in the rebuilding nation was hotly contested, and in that contest Indians became important players (the Fourteenth Amendment, anyone?).

When Stand Watie took for himself the status of being the last Confederate general to surrender, he claimed the historical significance of the West and of Indians in the American Civil War.

That, it seems to me, is worth noting in the same breath that we use to talk about what happened at Appomattox.

Contemporary Images of the Indians in Buffalo Bill’s Wild West Show

Heather Cox Richardson

I have recently tumbled over two youtube videos that show provocative images of the Indian performers in Buffalo Bill’s Wild West Show. These videos compile images from the collections of the Library of Congress.

Buffalo Bill’s Wild West Show is well

known. It was William F. Cody’s venture to cash in on the rodeos that were popular across the West. He launched the Wild West Show in 1883, promising to bring the “real” West to customers back east. He showed cowboys and stagecoach robberies and battles between soldiers and Indians, promising to eastern audiences that they were seeing the reality of life in the late nineteenth-century American West.

Historians have torn Buffalo Bill’s claim to shreds, pointing out how carefully Cody crafted the performances to illustrate his own beliefs about the meaning of America and the West. But, “true” or not, the show was a roaring success. In 1887, Cody boasted: “I kick worse than any quartermaster’s mule ever kicked if I don’t clear a thousand dollars a day.” That year, he took the show to England to perform for Queen Victoria.

The Wild West Show was popular enough that Thomas Edison expended some of his early film to record pieces of it. The first video shows images from his experiment spliced together. It reveals the performers parading through a

packed street as they entered a town. Indians and cavalrymen move in a column amid a churning throng of boys and men. It’s a male crowd; only one girl is immediately obvious, and she seems notably uncomfortable in the setting. Many modern Americans forget that, in the nineteenth and early twentieth century, Indians were not uncommon sights in urban America. This chaotic street scene (complete with boys darting right in front of a horse, which shies away) is an eye-opener.

The rest of the clips on the video show Annie Oakley, a cowboy riding a bronco, and two scenes of Indian dances. The dances are good illustrations that Cody’s “real” West was carefully crafted to show what eastern audiences wanted to see. The filmed dances say far more about racist audiences than Indian cultural practices.

Those dancing scenes contrast powerfully with the still images on this second video. These are photographs taken in the late nineteenth century by artist Gertrude Kasebier. Her goal was to take images of the Lakota in the Wild West Show that would reveal them as individuals. She preferred to capture her subjects at rest, without the accouterments of their stage personas. Her images are quite a contrast to those in the Edison film.

History Book Reviews Roundup

.
"Views of the world: There is no such thing as an objective map," Economist, September 1, 2012

AROUND 150 AD an astronomer named Claudius Ptolemy wrote a book about how to make a proper map of the world. Penned in Greek on a papyrus scroll, the work, known as the “Geography”, is one of the most famous ancient texts on the science of mapmaking. It placed the job firmly in the domain of the geographer, who could use astronomy and mathematics to calculate from the stars what the world looked like below.>>>

Richard J. Evans, "Merchant, Soldier, Sage: A New History of Power by David Priestland – review," Guardian, August 23, 2012

In this concise but extremely ambitious book, the Oxford historian David Priestland sets himself the task of taking the long view of the financial crisis that afflicts the world today. His argument is that the year 2008, when the credit crunch began, is as important as 1917, the year of the Bolshevik revolution in Russia, or 1945, when the second world war came to an end. Four years on, the crisis shows no sign of coming to an end, and political systems, economies and societies seem in a state of disarray – even looming collapse.>>>

Dan Olson, "Historical accounts of U.S.-Dakota War change through years," Minnesota Public Radio, August 17, 2012
 
ST. PAUL, Minn. — Historians agree that the U. S. - Dakota War of 1862 was one of Minnesota's most momentous events.

The war's history has been documented and shared by people who have a range of perspective and accounts of it have changed over time.

Historian William Lass has reviewed 13 histories of the war, and he recommends reading, "The Dakota War of 1862," for several reasons.>>>

Pat Padua, "Book Review: Atomic Comics: Cartoonists Confront the Nuclear World by Ferenc Morton Szasz," Seattle Post-Intelligencer, August 15, 2012

The year's biggest summer blockbuster, The Dark Night Rises, may be forever marred by a tragic footnote, but the fear that the movie itself plays on is time-honored and even old-fashioned: nuclear anxiety.

Pop culture has a long history of dealing with nuclear promise and danger, and the late historian Ferenc Morton Szasz argues in Atomic Comics: Cartoonists Confront the Nuclear World that the pluses and minuses of splitting the atom were most efficiently conveyed to the general populace in comic books.>>>

Sameer Rahim, "From the Ruins of Empire by Pankaj Mishra: review," Telegraph, August 6, 2012

Reviewing Niall Ferguson’s Civilisation in the London Review of Books last year, the Indian writer Pankaj Mishra was fearsomely critical of the historian’s account of the West’s rise. Ferguson had identified the six “killer apps” that enabled European domination: property rights, competition, science, medicine, consumer society and the work ethic. Emphasising these qualities, Mishra pointed out, underplayed the role of slavery, colonialism and indentured labour in the West’s triumph. Seen in this light, Ferguson’s “killer apps” looked less benign.>>>

Native American History and Culture Roundup

"Native American tribe worries pipeline will disturb graves," Washington Post, March 26, 2012

OKLAHOMA CITY (AP) — As President Barack Obama pushes to fast-track an oil pipeline from Oklahoma south to the Gulf Coast, an American Indian tribe that calls the oil hub home worries the route may disrupt sacred sites holding the unmarked graves of their ancestors.

Sac and Fox Nation Chief George Thurman plans to voice his concerns this week in Washington. He said he fears workers placing the 485-mile Keystone XL pipeline that would run from Cushing to refineries on Texas' Gulf Coast could disturb holy ground without consideration of the tribe. He and another tribe member say the pipeline's route travels through areas where unmarked graves are likely buried>>>

"Bowers Museum Opens ‘Sacred Gold’ Exhibit," Antiques and Arts Online, March 27, 2012

The Bowers Museum's newest exhibit, "Sacred Gold: Pre-Hispanic Art of Colombia," opens to the public March 31 and remains on view through July 1.

This rich exhibit traces the legacy of gold in pre-Hispanic Colombia in more than 200 exceptional objects, supplemented by text, map, chronology and photographs that put in context the pieces that make up this collection from the Museo del Oro and the Banco de Republica, Bogotá, Colombia.>>>

Ray Mark Rinaldi,"Anschutz Collection of Western art to open to the public in 2012," Denver Post, March 27, 2012

The Anschutz Collection, one of the country's most-respected collections of Western paintings, will open its doors to the public full-time later this year, adding another attraction to Denver's growing portfolio of small, quirky art museums. . . .

The Anschutz Collection is built around the biggest names in Western art, starting in the early part of the 19th century, and includes works by such standard bearers as Frederic Remington, George Catlin and Charles Marion Russell.>>>

Sarah Yager, "Making New Promises in Indian Country," Atlantic Monthly, March 23, 2012

On December 2, President Obama delivered the keynote address at the third annual White House Tribal Nations Conference. His adoption into the Crow Tribe on the 2008 campaign trail had been a historic step in the relationship between the federal and tribal governments, and that warmth still lingered in the applause that greeted his appearance onstage.

That morning, Obama announced, in his administration's latest effort to reduce obstacles facing Indian communities, he had signed an executive order to lower the dropout rate and start closing the achievement gap for Native American and Alaska Native students. "Standing in this room, with leaders of all ages," he said, surveying the densely packed auditorium at the Department of Interior headquarters, "it's impossible not to be optimistic about the future of Indian Country.">>>

Stephanie Taylor and Dana Beyerle, "Warning issued to Alabama Historical Commission," Tuscaloosa News, March 21, 2012

MONTGOMERY | The sponsor of a bill that would change the underwater artifacts law warned members of the Alabama Historical Commission after a commission employee sent an email opposing the bill.

At stake is what lies at the bottom of Alabama's waterways and who it belongs to — the state or to the private divers who uncover artifacts.>>>

Class Project Part 2: Moswetuset Hummock

Randall Stephens

About a year and a half ago I worked with students in my Critical Reading in History Class to create a history resource website for the Josiah Quincy House (a beautiful, well-preserved home, built in 1770 and just about a block from our main campus.) The work paid off. I blogged about it here and here. The local paper, the Patriot Ledger, even ran a full-page color story on it, interviewing me and the students. What's even better . . . that story in the paper, and our website, greatly boosted attendance at the historic home the summer after the semester ended.

This fall, with a new crop of students in the same class, we mulled over ideas for a similar project. We considered doing a website resource for a couple sites that no longer exist (the Quincy National Sailors Home and the Quincy Family Mansion, which used to grace our campus.) We also thought about doing a project on another old house in town (the Dorothy Quincy Homestead.)

In the end they chose to do their project on the Moswetuset Hummock, a patch of land/outcropping on a hill north of Wollaston beach. "Moswetuset," writes junior Austin Steelman, who took a lead on the project, means "'shaped like an arrowhead,' was the name of the Moswetuset or Massachusett Native American tribe from which the Commonwealth of Massachuesetts derives its name. The thickly-wooded hill was the summer seat of the tribe’s Sachem Chickatabot because of its view of the surrounding area and proximity to the bay, salt marshes, and the Blue Hills. It was here that Chickatabot met with Myles Standish of the Plymouth Colony in 1621 as the colonists began their early trade with the Indians."

This was quite a different project from the website we created for the Josiah Quincy House. Materials on the Hummock were much more spare. It was more challenging for them to find materials through Google Books, JSTOR, or just on the shelves of our library. Yet the students were certainly up to the challenge. They took photos and videos of the site. They collected maps, prints, and put together an extensive bibliography. Alex Foran, a journalism major, interviewed James Cameron, an emeritus professor of history here who has written extensively on local history and has done some work on the Moswetuset Hummock. A couple of the students made a pilgrimage to the Quincy Historical Society to gather maps and prints and to ask some good questions. While there they discovered a manuscript on the hummock that was written by none other than prof Cameron! With Cameron's blessing that MS is now on the site as a pdf.

Once again, this class effort was well worth it. I'm glad I got over my initial skepticism about group projects. Students seem to learn a great deal about research, hunting down evidence, and how best to present that to the broader public.

After the Historical Revolutions: Or, When the Tree Falls in the Historical Paradigm Forest, Does Anyone Listen?

Paul Harvey

The following cross-post comes from my fellow blogmeister at our Religion in American History blog. Paul is a professor of history at the University of Colorado Colorado Springs. He's the author or editor of a number of acclaimed books on American religious history, including Redeeming the South: Religious Cultures and Racial Identities Among Southern Baptists, 1865-1925 (UNC, 1997); Freedom's Coming: Religious Culture and the Shaping of the South from the Civil War through the Civil Rights Era (UNC, 2007); and the forthcoming Jesus in Red, White, and Black, co-authored with Edward J. Blum.

A review of (and an announcement of) some challenging new works in earlier American History, and the history of the American West, got me thinking about the changing of the historical paradigm guard–or whether those guards get changed at all by scholarly revolutions. These are questions which affect the course of American religious history, but bear with me for a short detour before discussing that further.

My thoughts first came from reading Charles Mann’s review of Daniel K. Richhter’s new book Before the Revolution: America’s Ancient Past (Harvard University Press) in Saturday’s Wall Street Journal (yes, Virginia, I do read the Wall Street Journal! But I'm not sure if the link will let in non-subscribers; if it doesn't and you want to read, I'm happy to send it to you).

I know nothing about this book other than this review, but I am a big fan of Richter’s earlier work Facing East from Indian Country: A Native History of Early America, a favorite of mine to use in class for its wonderful illustrations of how changing one’s angle of vision creates an entirely different historical sense of a period. Richter also engages in some deft analyses of early American documents of religious history from the European-Native encounter, including John Eliot’s bizarre but fascinating Indian Dialogues, of course the Jesuit Relations, Indian conversion narratives, and various ceremonial encounters at treaty negotiations.

In his review of Richter’s new book, Mann writes:

Every few decades, historians develop a new way of looking at the past. I am not talking about ‘revisionism’ but unifying conceptual schemes, the sort of mental framework that Frederick Jackson Turner created in his argument for the importance of the frontier to our history or that Bernard Bailyn established in his studies of the American Revolution’s ideological origins. Historians debated Turner for a long time and continue to debate Mr. Bailyn. I wouldn’t be surprised if they were arguing with Mr. Richter a decade from today.

When I become King of the World I will permanently ban the word "revisionism" and its variant "historical revisionism" (as I have already banned the words "bias" and "politically correct" in my classrooms, since they have become barriers to thought and discussion), since they have been rendered meaningless for precisely the reason Mann explains there.

But the revolution in understanding is not just in the early America of Richter. My longtime friend Anne Hyde, Professor of History at my sister institution Colorado College, is about to publish her magnum opus for the West of the first half of the nineteenth century, Empires, Nations, Families: A History of the North American West, 1800-1860, part of University of Nebraska’s outstanding series History of the American West series. If this this means anything to you, as it will to some of you, the immediate predecessor to Anne’s book is Colin Calloway’s monumental work One Vast Winter Count: The Native American West Before Lewis and Clark.

(As a brief aside, when Anne and I were in graduate school, she always made it to the library at 8:00 a.m. sharp, while I was lucky to drag myself, half hungover and ears still ringing from some too-loud jazz concert the night before, by 10:00 or 11:00 at best, which explains a lot about the great scholarly discipline it took for Anne to finish this huge work, while I was busy watching the Mavs beat the Lakers).

Anne’s work may suggests a paradigm for understanding the history of the West in that era, in a way such as Richter and Colin Calloway have done for earlier American history. Her work also features chapters fully integrating the Mormon West into the larger picture, and too much else of interest besides to even begin to summarize here.

All of this is exciting as an historian. But all of it also makes me wonder how, whether, and when any of this affects public consciousness of earlier American history. Lately historians have been riled by the amateur scholar David Barton, and of course the bookshelves at your Barnes & Noble are full of everything Founding Father related. I understand that, but considering the impact of the works above–great on historians, perhaps little on anyone else–makes me wonder about similar questions for religious history.

The older paradigm of American religious history will be familiar to a few blog readers, and some are familiar with its more recent challengers, summarized in works such as Tweed’s edited volume Retelling U.S. Religious History. . . .

Much of the newer paradigm seems to come from removing religious history from the specific story of the American nation-state, and using categories that engage religious experience at its own level rather than as some proxy for political parties or current day culture wars. We've blogged at Religion in American History extensively about some recent classics that move American religious history/studies well down this path. Entries on Leigh Schmidt, Robert Orsi, Kathryn Lofton, and numerous others come to mind.

Again, however, for religious history as for the studies of earlier American history mentioned above, one wonders whether and how this affects any sort of public consciousness or discussion, and whether it’s the job of religious historians to evangelize for these perspectives that challenge or disrupt how we perceive the American religious past (and present). Or maybe scholars should just do their work, let popularizers who are good at popularizing disseminate this stuff to the general public (like what happens in science all the time–neuroscientists do their thing, and then someone like Oliver Sacks explains a little bit of it to us), and trust that over a generation or two it will find its way into the more general understandings. That's a comforting and easy role to take, but it leaves not much excuse for complaining about why some pseudo-historians advise presidential candidates while the rest of us get to advise freshmen how to raise their grade from a D to a C.

As usual, I have no answers, only questions.

Americanisms, Britishisms, and History

Randall Stephens

I approve Jefferson's word 'belittle' and hope it will be incorporated into our American Dictionaries—We ought to have an American Dictionary: after which I should be willing to lay a tax of an eagle a volume upon all English Dictionaries that should ever be imported. -John Adams to Benjamin Rush, 1812

Jan Freeman recently wrote about British vs. American usage in the Boston Globe. "Just last month," she noted, "the Guardian’s David Marsh devoted his Mind Your Language blog to readers’ complaints about 'ugly Americanisms.' 'Recent examples include pony up, mojo, sledding, duke it out, brownstones and suck,' said one correspondent." I'd throw in dude as well.

Over at the Daily Mail, others complained about creeping Americanisms like "autopsy for post-mortem; burglarized instead of burgled; filling out forms instead of filling them in; fries for chips; chips for crisps; and food to go as opposed to take away." A tetchy lot, that.

It goes both ways, says Freeman. "Some Americans, it’s true, dislike some Britishisms — go missing and gobsmacked leap to mind—but few complainers, in my experience, object to (or even recognize) these terms as British. It’s their novelty or illogic or 'ugliness,' not their origin, that annoys."

I like Americanisms. I'll never say that so and so went "in hospital." I'll probably also never utter phrases like: "He’s doing my head in, he is"; "Know what I mean?"; or "Take a pew."

All this talk about British and American usage made me reach for my old worn copy of Americanisms: A Dictionary of Selected Americanisms on Historical Principles, edited by Mitford Mathews (Chicago, 1951, 1966). Language tells us something about the patchwork, polyglot quality of American history. America's peculiar words also shed light on westward expansion, national conflicts, political struggles, subcultures, and pastimes. (An interesting history class exercise might involve compiling a long list of words that are commonly used in the United States, which first appeared in dictionaries in the 19th century. Students could then track down the origins of the words.)

Mathews' dictionary includes Africanisms like "tabby," and a range of Native American and Mexican American words: tamale, incommunicado, schenectady, scuppaug . . .

Here's a collection of interesting entries.

Now I just have to figure out how to slip "skunkery" into a casual conversation with a Brit.

Naming Names and So-and-So the So-and-So

Randall Stephens

James Davidson's essay last month in the London Review of Books got me thinking about names. ("Flat-Nose, Stocky and Beautugly," LRB, 23 September 2010.) He spans over English history, coming away with nuggets like this: "Boys’ names remain less susceptible to fashion – Jack has been number one for many years now, while Olivia has had to contend for top spot with Emily, Jessica and Grace – and there remains a tendency towards the classics. But the classics have been redefined more classically."

The ancients, writes Davidson, had a real flare for descriptive, colorful names: "Ancient Greek names were much closer to those of pre-Conquest than post-Conquest England. Just as we translate Native American names such as Tashunka Witko (‘Crazy Horse’), Tatanka Iyotake (‘Sitting Bull’), Woqini (‘Hook Nose’) and Tashunka Kokipapi (‘Young Man Afraid of His Horses’), and even those of the ancient Maya (King ‘Jaguar Paw II’, ‘Smoking Frog’, now renamed ‘Fire Is Born’), so we could refer to famous Greeks as ‘He Who Loves Horses’ (Philip), ‘Masters (with) Horses’ (Hippocrates), ‘Flat-Nose’ (Simon), ‘Stocky’ (Plato), ‘Famed as Wise’ (Sophocles)."

It reminded me of some of the fun, bizarre, or just downright interesting names I've encountered in the American South. One spring some years back my wife and I were on an Appalachian work trip with our Episcopal church. We heard of a local with the mouth-full name: El Canaan Lonson Tonson Tiny Buster Dobson. I hope he had a nickname. (You can read about the kudzu-like profusion of Billy Bobs, Peggy Sues, and Bobbie Joes in Dixie in The New Encyclopedia of Southern Culture: Volume 5: Language, eds., Michael Montgomery and Ellen Johnson.)

Something as simple as a name can tell historians, linguists, and anthropologists interesting details about a nation, a people, or a family. What do the most popular names of our day say about society? Here are the 2009 winners courtesy of the Social Security Administration: Jacob, Isabella, Ethan, Emma, Michael, Olivia, Alexander, Sophia, William, Ava, Joshua, Emily, Daniel, Madison, Jayden, Abigail, Noah, Chloe, Anthony, Mia. Signs of a neoclassical revival? A renewed interest in history? With the exception of Mia and Jayden, these have the ring of the early-19th century.

Some memorable royal nicknames:

Peter the Great
Julian the Apostate
Sigurd Magnusson the Bad
Edward the Black Prince
Coloman the Bookish
Vlad III the Impaler
Charles VI the Mad
Halfdan of Romerike the Mild
Ethelred II the Unready
Eric VIII the Pagan
Pippin III the Short
Maria II the Good Mother
Ragnar Lodbrok Hairy Breeches
Olav III the Silent
Dmitry of Tver the Terrible Eyes
Arnulf III the Unlucky
Harald Hildetand Wartooth
Afonso II the Fat
Sweyn I Forkbeard
Henry I the Fowler
Fortun I the Monk
Edgar Ætheling the Outlaw

See more: Albert Romer Frey, Sobriquets and Nicknames (Boston, 1887).