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Cultural Survival and the Omaha Way Eunice Woodhull Stabler's Legacy of Preservation on the Twentieth,Century Plains

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Cultural Survival and the Omaha Way Eunice Woodhull Stabler's Legacy of Preservation on the Twentieth,Century Plains University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Great Plains Quarterly Great Plains Studies, Center for 2009 Cultural Survival and the Omaha Way Eunice Woodhull Stabler's Legacy of Preservation On The Twentieth,Century Plains Elaine M. Nelson University of New Mexico Follow this and additional works at: https://digitalcommons.unl.edu/greatplainsquarterly Part of the Other International and Area Studies Commons Nelson, Elaine M., "Cultural Survival and the Omaha Way Eunice Woodhull Stabler's Legacy of Preservation On The Twentieth,Century Plains" (2009). Great Plains Quarterly. 1231. https://digitalcommons.unl.edu/greatplainsquarterly/1231 This Article is brought to you for free and open access by the Great Plains Studies, Center for at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Great Plains Quarterly by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. CULTURAL SURVIVAL AND THE OMAHA WAY EUNICE WOODHULL STABLER'S LEGACY OF PRESERVATION ON THE TWENTIETH,CENTURY PLAINS ELAINE M. NELSON In the summer of 2004 I pulled into the rock up and met the laughing brown eyes of Hollis and gravel driveway of a small blue home in Dorion Stabler-an eighty-five-year-old World Walthill, Nebraska, a community in the north­ War II veteran and well-known grandfather in ern part of the Omaha Indian reservation. the Um6n hon Nation of Nebraska and Iowa. Feeling nervous about the large and unavoid­ "Come in, come in!" Hollis said, chuckling able sign reading "BEWARE OF DOG," I at my obvious nervousness. "Sit down"-he knocked on the screen door. I was welcomed motioned to a chair in the front room-"and with wild barking from inside before I heard a let me tell you all about my mother."! man's voice yell, "Rambo! Hush up! Rambo, get Hollis Stabler is the sole surviving child down!" Startled, I nearly dropped my books and of Eunice Woodhull Stabler. Eunice Stabler, tape recorder. The door swung open. I expected or Tharaweson , meaning "Pale Woman of the to be faced with a Doberman/German shep­ Bird Clan," was born in 1885 on the Omaha herd/pit bull mix; instead, I looked down and Reservation in northeastern Nebraska.2 During was greeted by the large brown eyes of Rambo, a period of continued transitions and federal a miniature dachshund pup. Then I looked assimilation efforts directed at the Omaha peo­ ple-and Indigenous people throughout the United States-Stabler remained inherently rooted in her Omaha heritage and lifeways.3 Key Words: American Indian women, boarding A product of the U.S. Indian boarding schools, Nebraska, Omaha Indians, oral history school experience, Stabler was propelled into a world and way of living that was drastically Elaine M. Nelson is a PhD Candidate in History at the different from that which surrounded her on University of New Mexico. She is currently completing the Omaha Reservation the first twelve years of a dissertation on the Black Hills of South Dakota. This her life. Thousands of Indian children during project looks primarily at the intersections of race, gender, tourism, and labor in the twentieth century. the late 1800s and into the 1900s endured the United States' assimilation policies in attend­ [GPQ 29 (Summer 2009): 219-36] ing federal boarding schools. Such institutions 219 220 GREAT PLAINS QUARTERLY, SUMMER 2009 forced these children into traumatic experi­ exclusion and frustrations Gertrude felt ences that included rules against speaking were part of the price she paid for her early their tribal languages, cutting of hair, removal removal from tribal society. She had of Indian clothing and cultural practices, and sacrificed her tribal, communal self to the even sexual and physical abuse.4 Many departed larger purposes of Indians in American from these institutions only to struggle with society . her tribal self-her identity as identifying their roles within American society a Yankton Sioux-became subsumed by a and their tribal societies. Some pupils returned broader identity as Indian.8 to their homes, abandoned the instruction they were forced to learn, and reoriented themselves Boarding school students such as Martinez with their ancestral ways. However, other and Bonnin often found themselves expe­ youths found it difficult to return home at all, riencing constant tension between dispa­ for in many instances they had lost a connec­ rate worlds that defined their identities as tion with their tribal traditions, languages, and Indigenous American women. Yet other identities.5 students under the same circumstances drew Viola Martinez, a California Paiute, was aspects of the knowledge they attained from conflicted in this manner. After she attended American mainstream and grounded their Sherman Institute Federal Indian Boarding lives in ways they defined as the best recon­ School in Riverside, California, Martinez ciliation of both worlds. More recent scholars continued to pursue an education away from of the boarding school phenomenon suggest her home and her people. "However," she said, that although these institutions served the "when I did go back, I found I was unable to purpose to relinquish ties between younger speak my native language . unfamiliar with Indian generations and their tribal identities, the customs and traditions of IJlY people and the schools only convinced students to remain unacceptable because of my Anglo-oriented deeply connected to their heritage. Tsianina education and training." For Martinez, this dif­ Lomawaima, historian and author of They ficult transition lasted most of her adult life.6 Called It Prairie Light: The Story of Chi/occo On the other hand, while similar struggles Indian School, argues, "Schools often strength­ with identity may have only temporarily dis­ ened rather than dissolved tribal identity."9 In couraged some boarding school pupils, others many cases, boarding school policies resulted partially severed their ties with their tribes­ in "Indian students' stubborn refusal to jet­ out of both necessity and choice. Earlier his­ tison their Indian identity."10 torians of the boarding school phenomenon Eunice Woodhull Stabler's life is reflec­ suggest that Native students straddled the tive of this argument. Her tribal identity only fence between their Indigenous heritage and strengthened following the years she spent the fundamentals they were exposed to during in a boarding school. The forced American their years of American education. For exam­ education she experienced did not dissolve ple, scholar Hazel Hertzberg observed that her connection to her heritage. Instead, she Indian students were "cut off from tribal life strategically incorporated aspects of it into her or their relationship to it had changed. Many Um6n hon lifeways, and thereby resisted assimi­ of them felt the need for a more generalized lation policies that forced her to dissolve into Indian identity.... They lived in two or three America's mainstream society. Her devotion to worlds, and most of them were not quite com­ her Omaha heritage-despite being a long dis­ fortable in any."7 A Yankton woman, Gertrude tance from home-remained engrained within Simmons Bonnin (also known as Zitkala Sa), her thoughts and actions during her time in the experienced this after her boarding school federal boarding school. years. In her studies of Bonnin, Native literary Omaha tribal historian Dennis Hastings scholar P. Jane Hafen observed that the once said, "We have to take the good from CULTURAL SURVIVAL AND THE OMAHA WAY 221 our own Omaha ways and the good from Today I finally started to gather stories, non-Indian ways and try to go forward now."ll pictures and anything about my mother Eunice Stabler always moved forward with her Eunice. My mother was different . life. By using certain tools she learned at the because of her family background and her boarding school, such as reading and writing parents. [My grandfather] was a man of a English, Stabler became empowered to pre­ good Omaha family .... [My grandmother] serve her culture by any means necessary. This was full blood Omaha ... raised in the old culminated in the publication of her book, How traditional way. So Eunice had the advan­ Beautiful the Land of My Forefathers. This work tage of all this.l5 continues to teach future Omaha generations about their lands, ceremonies, and lifeways. The Omaha tribe arrived in Nebraska near Eunice Stabler was a woman ahead of her time, the Missouri River in the mid-1700s. Omaha and her early efforts for cultural preservation oral tradition holds they originated "near a remain one of her greatest legacies. great body of water" in a wooded area, most likely somewhere within the Great Lakes SOURCE MATERIALS: INCORPORATING region.16 At first the Omaha had several ORAL HISTORY encounters with European trading parties, but they did not become accustomed to the While the Eunice Stabler manuscript constant existence of Europeans and Euro­ collection at the Nebraska State Historical Americans until the late eighteenth century. Society is unarguably rich with information Having settled along the western bank of the about her actions, interests, and whereabouts, Missouri River in present-day Nebraska, the some of the years of her life are still left with­ Omaha people became very involved with the out much detailed information. However, French and their fur trade system. While such interviews with her son Hollis reinforced the contact pulled the Omaha "conclusively into power of utilizing oral history. As anthro­ the orbit of external economic and political pologist and Omaha language specialist Mark systems," it also exposed them to life-threat­ Awakuni-Swetland states, "Oral histories are ening circumstancesP Foreign diseases, espe­ as much about remembering 'facts' and 'dates' cially smallpox, devastated the Omaha tribe, as they are about providing a personal con­ and as a result of the most drastic epidemic nection to, and explanation of, the past."12 scourge in the late eighteenth century, their Furthermore, anthropologist Julie Cruikshank tribal population fell from more than 2,000 to emphasizes that oral versions of stories merge about 900 in 1801.
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