Manataka American Indian Council
Chief Seattle might have thought at the time that we would all be killed off, as that is how it looked then. Some of us remain and we continue to work for our mother the earth with the help of our friends and allies.
We May Be Brothers After All
Speech of Chief Seattle
(Suquamish Nation of the Pacific Northwest Territories)
January 9, 1855
That sky above us has pitied our fathers for many hundreds of years. To us it looks unchanging, but it may change. Today it is fair. Tomorrow it may be covered with cloud. My words are like the stars. They do not set. What
The White Chief's son says his father sends us words of friendship and goodwill. This is kind of him, since we know he has little need of our friendship in return. His people are many, like the grass that covers the plains. My people are few, like the trees scattered by the storms on the grasslands. The great -- and good, I believe -- White Chief sends us word that he wants to buy our land. But he will reserve us enough that we can live comfortably. This seems generous, since the red man no longer has rights he need respect. It may also be wise, since we no longer need a large country. Once my people covered this land like a flood-tide moving with wind across the shell- littered flats. But that time is gone, and with it the greatness of tribes now almost forgotten.
But I will not mourn the passing of my people. Nor do I blame our white brothers for causing it. We too were perhaps partly to blame. When our young men grow angry at some wrong, real or imagined, they make their faces ugly with black paint. Then their hearts too are ugly and black.
They are hard and their cruelty knows no limits. And our old men cannot restrain them. Let us hope that the wars between the red man and his white brothers will never come again. We would have everything to lose and nothing to gain. Young men may view revenge as gain, even when they lose their own lives. But the old men who stay behind in time of war, mothers with sons to lose -- they know better.
Our great father Washington -- for he must be our father now as well as yours, since [King] George has moved his boundary northward -- our great and good father sends word by his son, who is surely a great chief among his people, that he will protect us if we do what he wants. His brave soldiers will be a strong wall for my people, and his great warships will fill our harbor. Then our ancient enemies to the north -- the Haidas and the Tsimshians -- will no longer frighten our women and old men. Then he will be our father and we will be his children. But can that ever be?
Your God loves your people and hates mine. He puts his strong arm around the white man and leads him by the hand, as a father leads his little boy. He has abandoned his red children. He makes your people stronger every day. Soon they will flood all the land. But my people are an ebb tide, we will never return. No, the white man's God cannot love his red children or he would protect them. Now we are orphans.
There is no one to help us. So how can we be brothers? How can your father be our father, and make us prosper and send us dreams of future greatness? Your God is prejudiced. He came to the white man. We never saw him, never even heard his voice. He gave the white man laws, but he had no word for his red children whose numbers once filled this land as the stars filled the sky. No, we are two separate races, and we must stay separate. There is little in common between us. To us the ashes of our fathers are sacred. Their graves are holy ground. But you are wanderers, you leave your fathers' graves behind you, and you do not care.
Your religion was written on tables of stone by the iron finger of an angry God, so you would not forget it. The red man could never understand it or remember it. Our religion is in the ways of our forefathers, the dreams of our old men, sent them by the Great Spirit, and the visions of our sachems. And it is written in the hearts of our people. Your dead forget you and the country of their birth as soon as they go beyond the grave and walk among the stars. They are quickly forgotten and they never return. Our dead never forget this beautiful earth. It is their mother. They always remember and love her rivers, her great mountains, her valleys. They long for the living, who are lonely too and who long for the dead. And their spirits often return to visit and console us.
No, day and night cannot live together. The red man has always retreated before the advancing white man, as the mist on the mountain slope runs before the morning sun. So your offer seems fair, and I think my people will accept it and go to the reservation you offer them. We will live apart, and in peace. For the words of the Great White Chief are like the words of nature speaking to my people out of great darkness -- a darkness that gathers around us like the night fog moving inland from the sea. It matters little where we pass the rest of our days. They are not many. The Indians' night will be dark. No bright star shines on his horizons. The wind is sad. Fate hunts the red man down. Wherever he goes, he will hear the approaching steps of his destroyer, and prepare to die, like the wounded doe who hears the step of the hunter.
A few more moons, a few more winters, and none of the children of the great tribes that once lived in this wide earth or that roam now in small bands in the woods will be left to mourn as the graves of a people once as powerful and as hopeful as yours.
But why should I mourn the passing of our people? Tribes are made of men, nothing more. Men come and go, like the waves of the sea. A tear, a prayer to the Great Spirit, a dirge, and they are gone from our longing eyes forever. Even the white man, whose God walked and talked with him as friend to friend, cannot escape the common destiny. We may be brothers after all. We shall see. We will consider your offer. When we have decided, we will let you know. Should we accept, I here and now make this condition: we will never be denied to visit, at any time, the graves of our fathers and our friends. Every part of this earth is sacred to my people. Every hillside, every valley, every clearing and wood, is holy in the memory and experience of my people. Even those unspeaking stones along the shore are loud with events and memories in the life of my people.
The ground beneath your feet responds more lovingly to our steps than yours, because it is the ashes of our grandfathers. Our bare feet know the kindred touch. The earth is rich with the lives of our kin. The young men, the mothers, the girls, the little children who once lived and were happy here, still love these lonely places. And at evening the forests are dark with the presence of the dead.
When the last red man has vanished from this earth, and his memory is only a story among the whites, these shores will still swarm with the invisible dead of my people. And when your children's children think they are alone in the fields, the forests, the shops, the highways, or the quiet of the woods, they will not be alone.
There is no place in this country where a man can be alone. At night when the streets of your town and cities are quiet, and you think they are empty, they will throng with the returning spirits that once thronged them, and that still love those places. The white man will never be alone. So let him be just and deal kindly with my people. The dead have power too.
From Kahentinetha, MNN
Send by Orakwa and submitted by Waynonha