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|Native Americans||Italy||1943||Ondaatje, Michael. The English Patient. London, UK: Bloomsbury (1996; c. 1992); pg. 12.||Pg. 11-12: "With a crack of separation, as if it were being dismantled from one single unit, she pulled out The Last of the Mohicans and even in this half-light was cheered by the aquamarine sky and lake on the cover illustration, the Indian in the foreground. "|
|Native Americans||Ixion||3131||Simmons, Dan. The Rise of Endymion. New York: Bantam (1998 mass market edition; first ed. 1997); pg. 317.||"...a high-gravity world called Ixion... had emerged was a maze of over-grown ruins populated primarily by warring tribes of neo-Marxists and Native American resurgencists... "|
|Native Americans||Kansas||1881||Turtledove, Harry. How Few Remain. New York: Ballantine (1997); pg. 9.||"...the prairie south of Fort Dodge, Kansas... He raised the Springfield carbine to his shoulder and fired at one of the Kiowas fleeing before him. The Indian... did not fall. " [Many more refs. to Native Americans in book, most not in DB. Most, when in DB, listed under the tribe name, if specified.]|
|Native Americans||Kansas||1989||Denton, Bradley. Buddy Holly Is Alive and Well on Ganymede. New York: William Morrow and Co. (1991); pg. 4.||"...John Wayne in The Searchers, the 1956 John Ford western... If I didn't hurry, I'd miss the Indian attack and the slaughter of most of John Wayne's relatives... " [Also pg. 8, 12, 34, 64.]|
|Native Americans||Kansas||2020||Maggin, Elliot S. Kingdom Come. New York: Time Warner (1998); pg. 285.||"...because of the events of recent months. Three Native American reservations had been destroyed in the Kansas crisis... "|
|Native Americans||Kansas||2020||Maggin, Elliot S. Kingdom Come. New York: Time Warner (1998); pg. 324.||"'When the Native Americans first arrived here--what? about eight or ten thousand years ago?--the rich dark soil reached six, eight, twelve feed down at its thinnest point before you hit even a hint of silt or sand. When the Europeans took the land for farming, it was probably in better shape than when the Indians found it. It's only in the past two hundred years that we've sucked up the minerals out of the Heartland and turned it all into oatmeal and white bread.' "|
|Native Americans||Kansas: Smallville||1978||Maggin, Elliot S. Superman: Last Son of Krypton. New York: Warner Books (1978); pg. 74.||"With each rash of new super-baby sightings there invariably seemed to follow an outbreak of tales of a werewolf in some cavern, or a 100-year-old Indian medicine man who hid out in the woods, or the old reliable flying saucers. "|
|Native Americans||Kenya||-1998021 B.C.E.||Bishop, Michael. No Enemy But Time. New York: Timescape (1982); pg. 128.||"Helen's astonishingly luminous eyes said, 'Indian giver,' but she did not try to reclaim the instrument. "|
|Native Americans||Latin America||1550 C.E.||Card, Orson Scott. Xenocide. New York: Tor (1991); pg. 453.||[Year is estimated, and is being referred to by characters who live on Lusitania circa 5298 A.D.] "'Just the way Spain and Portugal got the Pope to divide up the world between their Catholic Majesties back in the old days right after Columbus. A line on a map, and poof--there's Brazil speaking Portuguese instead of Spanish. Never mind that nine out of ten Indians had to die, and the rest lose all their rights and power for centuries, even their very languages--' "|
|Native Americans||Latin America||1592 C.E.||Arnason, Eleanor. A Woman of the Iron People. New York: William Morrow & Co. (1991); pg. 362.||"'Did you know--in the century after the conquest of Mexico, ninety percent of the native population died? The population of Peru fell by ninety-five percent. Three million people vanished off the Caribbean Islands... They died in the mines and on the plantations. They were sent to Europe as slaves. Disease got them. War and execution. Starvation...' "|
|Native Americans||Libra||2100||Le Guin, Ursula K. "Nine Lives " in Nebula Award Stories Five (James Blish, ed.) New York: Pocket Books (1972; 1st ed. 1970; story c. 1969); pg. 71.||"Martin's face was like an Indian mask, grooves at the mouth-corners, eyes of dull coal. "|
|Native Americans||Louisiana||2002||Waldrop, Howard. Them Bones. New York: Ace Science Fiction (1984); pg. 20.||"Near noon I came across a footprint... The print is light and has only the single outline of the sole. So we are dealing with Amerindians, or Cajuns... I speak no Amerindian dialects (My grandfather was a Choctaw and my great-grandmother a Chickasaw But they were [the ones] who weren't removed in the 1800s, but the ones who owned slaves and lived in brick houses. I doubted anyone in my family had spoken a native dialect for a century or more. I look Indian, high cheekbones, small hint of epicanthic folds, but I paid little attention to that while growing up... This is, after all, Louisiana. "; Pg, 17: "I'd seen enough the last six weeks, up there in 2002 [the time the character is from] "|
|Native Americans||Luna||2050||Bova, Ben. Moonwar. New York: Avon Books (1998); pg. 226.|| "'...so Bam's tractor has churned up the newest tracks. Surface dirt is darkened by solar ultraviolet. New bootprints, new tractor marks, they uncover the brighter stuff underneath.'
'Shades of the Lone Ranger and his faithful Indian companion,' Edith muttered.
He knows so much, Edith thought, and there's so much he doesn't know. "
|Native Americans||Mars||2030||Anthony, Patricia. "Coyote on Mars " in Eating Memories. Woburn, MA: First Books; Baltimore, MD: Old Earth Books (1997; c. 1990); pg. 100.|| "'Gone on a walk to meet the Coyote,' Chee laughed. 'Everyone eventually goes to meet the Coyote when he calls. One day he'll call your name, Lubenov. Nik-o-lai Lu-u-u-benov, he'll say. And you'll come running.'
Lubenov was quiet... When he spoke... 'Are you crazy? There are no animals here.'
Chee put on his best cryptic Indian expression, the one that made you forget that the closest he'd ever been to a reservation was the time he bought turquoise on the street in Taos. The expression seemed to do a job on Lubenov. He got real quiet.
'But there are spirits,' Chee said. 'There are totems. And the only totem who mad it here was the Coyote, the trickster. He thought to play the ultimate trick. Only the trick got played on him. He's on... Mars, man. Don't you get it? He's on... Mars, and he can't get back. It's lonely here for a spirit. And he's pissed. An angry spirit is a dangerous spirit, even if it specializes in pratfalls.' " [Other refs., not in DB.]
|Native Americans||Mars||2030||Anthony, Patricia. "Coyote on Mars " in Eating Memories. Woburn, MA: First Books; Baltimore, MD: Old Earth Books (1997; c. 1990); pg. 102.||[Year estimated.] Pg. 102: "I looked over at Chee. The Indian might have died in his sleep, he was so still, so quiet. I wondered if I should go check. "; Pg. 103: "'That is why you must preserve everything. Everything,' he hissed. His face was close to mine, close enough so that I could smell the ghost of Chee's liquor on his breath. 'We are dying already.' " [Chee, a Native American astronaut, is one of the main characters in story.]|
|Native Americans||Mars||2030||Anthony, Patricia. "Coyote on Mars " in Eating Memories. Woburn, MA: First Books; Baltimore, MD: Old Earth Books (1997; c. 1990); pg. 105.||"'So I am thinking I understand what our people are looking for when the Coyote calls their names and they walk out into the rocks. I am afraid that if I hear the call of the Coyote, it may be a voice I already know.' "|
|Native Americans||Mars||2030||Anthony, Patricia. "Coyote on Mars " in Eating Memories. Woburn, MA: First Books; Baltimore, MD: Old Earth Books (1997; c. 1990); pg. 108.||"Maybe Chee was right, I thought, and the only totem who got to Mars was the Coyote. If he had, if he were the god here, then it would make sense that we'd think we could walk out of Mars's desert and somehow find home. In the blue mountains beyond I thought I caught a glimpse of a swiftly moving shadow. "|
|Native Americans||Mars||2130||Robinson, Kim Stanley. Blue Mars. New York: Bantam Books (1996); pg. 284.||"Often the emigrants [to Mars] were members of ethnic or religious minorities who were dissatified with their lack of autonomy in their home countries, and so were happy to leave... There were... Kurds from Turkey. Native Americans from the United States. "|
|Native Americans||Massachusetts||1984||Claremont, Chris. New Mutants, Vol. 1, No. 16: "Away Game! ". New York: Marvel Comics Group (June 1984); pg. 12.||"Rahne attacks without a sound, going for the Indian's throat... but he proves as fast as he is strong. "; Thunderbird: "A wolf! Where'd you come from, beast?! I didn't know Xavier allowed his brat pets. By the Eagle! You're a shape-changer! " [Rahne here attacks James Proudstar/Thunderbird, after he has already knocked out Roberto. Thunderbird is one of the 6 Hellions, who, along with the Hellfire Club, are the featured villains in this issue. Also, Mirage/Danielle Moonstar (a Cheyenne Indian), is one of the featured New Mutants/protagonists.]|
|Native Americans||Massachusetts||1984||Claremont, Chris. New Mutants, Vol. 1, No. 17: "Getaway! ". New York: Marvel Comics Group (July 1984); pg. 14.||Danielle Moonstar's thoughts, observing James Proudstar: "That brave used a nerve-pinch on Illyana... " [Danielle/Mirage is one of main characters in this issue and there are many appearances of James/Thunderbird as well. Both are Native Americans.]|
|Native Americans||Massachusetts||2367||Weinstein, Howard. Perchance to Dream (Star Trek: TNG). New York: Pocket Books (1991); pg. 236.||Pg. 235-236: "'Thanksgiving,' Data said, looking up brightly from his console. 'That brings to mind an episode from the history of the United States of America on Earth. Settlers fleeing religious persecution by the nineteenth-century monarchy of England established a colony on the North American continent, known as Massachusetts, and they received considerable assistance from the native population during their early months of residence in what was, to the colonists, a harsh and unknown environment... Following their first years of survival... colony leaders declared a feast of thanksgiving and invited members of the native tribe which had helped them. That feast became a regular holiday which is still celebrated eight centuries later. Many other cultures throughout the galaxy have analogous celebrations.' "|
|Native Americans||Massachusetts||2367||Weinstein, Howard. Perchance to Dream (Star Trek: TNG). New York: Pocket Books (1991); pg. 238.|| "'Data, there's something that bothered me about your Thanksgiving analogy.'
...'Oh? What was that, Commander?'
'You neglected to mention how American colonists and their descendants nearly exterminated the natives over the next couple of centuries. I've never known you to be any less than exhaustively complete...'
Data's eyebrows arched innocently. 'I was, of course, aware of that unfortunate progression of historical events. But I did not believe the negative aspects of this particular account would serve a constructive purpose. So I delivered an edited version that seemed to be more... appropriate...'...
...'Data, my friend, I couldn't have done it better myself... I just hope things work out this time around. When you think about it, the Shapers and the Tenirans have even less in common than the American Indians and colonists did.'
'...The Native Americans and the colonists wound up in competition for the same lands and resources...' "
|Native Americans||Massachusetts: Boston||1773||Lobdell, Scott & Elliot S. Maggin. Generation X. New York: Berkley (1997); pg. 110.||"One day, not long before Christmas of 1773... Before Sam's gang left the place, they put on war paint and Indian feathers, then went down to the docks to unload three shipsful of King George's overprice tea and drop it into the harbor. "|
|Native Americans||Massachusetts: Nantucket||-1250 B.C.E.||Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 26.||Pg. 26: "'Can't see any of the . . . Indians, I suppose. Looks like they've cleared out.' "; Pg. 27: "One of the Indians screamed and threw away his spears, pelting back toward the woods... A spear was through the pilot's calf, but form the way he was swearing it wasn't immediately fatal. "; Pg. 28: "The wounded Indians were short men, neither over five-six; they wore a long roach of hair on top of their heads, braided at the back, but the sides of their heads were shaved and painted vermilion. Their skin was a light copper brown their features sharper than Cofflin would have expected. " [Extensive other refs., not in DB.]|
|Native Americans||Mexico||1967||Chayefsky, Paddy. Altered States. New York: Harper & Row (1978); pg. 37.|| "'What're you going to do in Mexico?'
Well, Echeverria's got this witch doctor down there, the Hinchi Indians, did you ever hear of the Hinchi Indians? They're an isolated tribe in central Mexico, near San Luis Potosi, who still practice the ancient Toltec rituals, sacred mushroom ceremonies, that sort of thing. Apparently, they use some kind of hallucinatory compound that's supposed to evoke a common experience for all users, interesting if true.' "
|Native Americans||Mexico||1973||Tiptree, Jr., James. "The Women Men Don't See " (published 1973) in The Norton Book of Science Fiction (Ursula K. Le Guin & Brian Atterbery, editors). New York: W. W. Norton & Co. (1993); pg. 258.||"'People seem different in Yucatan,' she says thoughtfully. 'Not like the Indians around Mexico City. More, I don't know, independent.' " [Many other refs. to Mayas in this story, not in DB.]|
|Native Americans||Mexico||1975||Chayefsky, Paddy. Altered States. New York: Harper & Row (1978); pg. 43.||"Actually, the Hinchi Indians weren't in San Luis Potsi but in Zapatecus Province, a tribe of pre-Aztecs living amid the brutal barrancas of central Mexico. They were descendants of the Chichimec Toltecs, but the local brujo turned out to be a Tarahumara Indian who had married into the tribe. " [Many other refs. not in DB, esp. pg. 45-55.]|
|Native Americans||Mexico||1975||Shea, Robert & Robert Anton Wilson. Illuminatus, Vol. III: Leviathan. New York: Dell (1975); pg. 208.||"An interesting account of a traditional system used by quite primitive Mexican Indians, yet basically similar to any and all of the above, is provided by anthropologist Carlos Castenada, who underwent training as a Yaqui shaman... "|
|Native Americans||Mexico||1986||Murphy, Pat. The Falling Woman. New York: Tor (1986); pg. 11.||Pg. 11: "'I grub in the dirt, that's what I do. I dig up dead Indians. Archaeologists are really no better than scavengers...' "; Pg. 16: "...an old Indian woman walks past, carrying a basket of herbs. "; Pg. 17: "The Indian village that I see is gone: past tense. "; Pg. 73: "A group of Indian men setting forth on a hunt. Four women carrying woven baskets filled with unidentifiable roots. " [Other references to Indians/Native Americans (of South America) are throughout book, not all in DB.]|
|Native Americans||Mexico||1991||Ing, Dean. The Nemesis Mission. New York: Tor (1991); pg. 1.||"So Harry applied to no one, certainly not to Mexico's director of antiquities, for any sanction, because it made things simpler, and Harry liked to do things the simple way. Which was not say that Harry was a simple man. A Mormon with a graduate degree from BYU, good Spanish, and a decent command of Maya--still the first tongue of many Indios in Southern Mexico--Harry knew how to charm a village godfather. He could hire all the help he needed without the folderol of government documents. That is why it took Harry almost three months to get himself found, shot at, and chased all the way to Guatemala. " [Other refs., not in DB.]|
|Native Americans||Mexico||1991||Ing, Dean. The Nemesis Mission. New York: Tor (1991); pg. 8.||"Machado might be the forebrain of his group, but in Teniente lived at the instincts of its Quechuan Indian soul. No amount of university training could have quenched that. "|
|Native Americans||Mexico||1995||Ing, Dean. The Big Lifters. New York: Tor (1988); pg. 50.||"...in Mexico while filming Sacajawea... "|
|Native Americans||Mexico||2025||Cool, Tom. Infectress. New York: Baen (1997); pg. 118.||"They entered through the rear doors. Guerra barked a string of orders in Spanish to the driver, a fierce-looking Indian. "|
|Native Americans||Mexico||2028||Barnes, John. Mother of Storms. New York: Tor (1994); pg. 408.||"'Monte Alban is an old Zapotopec city--it was abandoned before the Spanish got here, so people don't even know what its Indian name was...' "|
|Native Americans||Michigan: Detroit||1701||Kessel, John. "The Pure Product " in Modern Classics of Science Fiction. (Gardner Dozois, ed.) New York: St. Martin's Press (1991; story c. 1986); pg. 574.||"The city of Detroit was founded by the French adventurer Antoine de la Mothe Cadillac, a supporter of Comte de Pontchartrain... Cadillac... was seeking a favorable location to advance his own economic interests. He came ashore on July 24, 1701 with fifty soldiers, an equal number of settlers, and about one hundred friendly Indians near the present site of the Veterans Memorial Building... "|
|Native Americans||Minnesota||1998||Erdrich, Louise. The Antelope Wife. New York: HarperCollins (1998); pg. 44.||Pg. 44: "We're now the first Native-owned waste disposal company in the whole U.S. and proud of it. Proud of our management expertise and good old-fashioned ability to haul... "; Pg. 80: "Keeping this cranky old thing happy is the job of the local Indian humans and they're always throwing their tobacco in the water, talking to the waves. " [Refs. throughout novel to Native Americans. Some other refs. in DB under Ojibwa, the focal culture of the novel.]|
|Native Americans||Minnesota||1998||Erdrich, Louise. The Antelope Wife. New York: HarperCollins (1998); pg. 110.||"Some bloods they go together like water--the French Ojibwas: You mix those up and it is all one person. Like me. Others are a little less predictable. You make a person from a German and an Indian, for instance, and you're creating a two-souled warrior always fighting with themself. I'm nondescript, I think. Average-looking girl, is what I'm saying--olive skin, brown hair, rounded here and rounded there. Swedish and Norwegian Indians abound in this region, too, and now, Hmong-Ojibwas, those last so beautiful you want to follow them around and see if they are real. Take an Indian who shows her Irish, like Cecille, however, and you're playing with hot dynamite. "|
|Native Americans||Missouri||1950||Simmons, Dan. The Rise of Endymion. New York: Bantam (1998 mass market edition; first ed. 1997); pg. 93.|| "'The size and orientation of the artifact coincide with position and dimensions of the so-called Gateway Arch, an architectural oddity built in the city of St. Louis during the time of the United States of America nation-state in the mid-twentieth century A.D. It was meant to symbolize western expansion of the hegemonic, Euro-descended proto-nationalist pioneers who migrated through here in their effort to displace the original, pre-Preserve, NorthAm indigenies.'
'The Indians,' I said... 'So this farcaster portal was built to honor the people who killed the Indians,' I said... "
|Native Americans||Montana||1970||White, E. B. The Trumpet of the Swan. New York: Harper & Row (1970); pg. 1.||Pg. 1: "Sam was eleven. His last name was Beaver. He was strong for his age and had black hair and dark eyes like an Indian. Sam walked like an Indian, too, putting one foot in front of the other and making very little noise. "; Pg. 18: "He walked slowly and quietly away, putting one foot straight ahead of the other, Indian-fashion, hardly making a sound. "|
|Native Americans||Montana||1979||Willis, Connie. "And Come from Miles Around " in Fire Watch. New York: Bluejay (1984; story copyright 1979); pg. 131.||"And now here they were in Montana... while Laynie ran around and around the town's resident Air Force missile, screaming like a wild Indian. "|
|Native Americans||Montana||1990||Anderson, Jack. Zero Time. New York: Kensington Publishing (1990); pg. 17.|| "Not since he was a boy had he kept a lonely vigil, heart pounding, at this spot. Then he hat watched for savages, half-naked, daubed with slashes of paint, about to ride down the canyon on their war ponies. . . .
But that was a lifetime ago. The Indians had been imaginary; the real ones had been banished to their reservations even before Tom Cameron's time. Now he was crowding eighty, and the sun-dark figures he watched, squinting to sharpen his eyesight as daylight faded, were not Indians. "
|Native Americans||Montana||1998||York, J. Steven. Generation X: Crossroads. New York: Berkley (1998); pg. 109.|| "They were twenty-five miles south of Butte, Montana, where they'd left the RVs. Somewhere in this unending wilderness was the ranch of a Native American family that took in Native American mutants from across the West. The head of that family was a man named William Silver, a mutant himself, and a good friend of Charles Xavier. Silver was also, at ninety-two, one of the most elderly mutants Sean had ever met.
'Have you ever met William Silver, Emma?'
'No, have you?'
'Years ago, when I was still with the X-Men... Sometimes, when I look at our wee lads and lasses, I think I was never that young, but when I think about William Silver, I think I'll never be that old...' "
|Native Americans||Nevada||1987||Rock, Peter. This Is the Place. New York: Doubleday (1997); pg. 149.||"Past her, thin clouds failed to gather, Indians used billboards to try to sell me cheap tobacco and illegal fireworks... "|
|Native Americans||Nevada||2020||Zelazny, Roger. Damnation Alley. New York: G. P. Putnam's Sons (1969); pg. 32.||"He turned to regard the two men approaching and saw that Greg was dark-eyed and deeply tanned. Part Indian, possibly. His skin seemed smooth, save for a couple pockmarks beneath his right eye, and his cheekbones were high and his hair very dark. He was as big as Tanner, which was six-two, though not quite so heavy. " [Greg is the most important character in the novel other than Tanner. No other mention is made of his possibly Indian ethnicity.]|
|Native Americans||Nevada||2036||Besher, Alexander. Mir: A Novel of Virtual Reality. New York: Simon & Schuster (1998); pg. 271.|| "The El Dorado wasn't only a car wash--it was also a tourist sport of great anthropological interest. The owners had imported an entire tribe of Indians from the Amazon rain forest--it was a small tribe, practically extinct, consisting of about sixty men, women, and children--to work as the cleaning crew. They wore white overalls over their traditional native garb, and their colorful feathered headdresses. It was the world's first endangered-rain-forest-themed car wash.
An Indian opened the door to the Toyota. Nelly handed him a twenty-dollar bill. 'We just want to go through real quick.'
'Chakawaka,' he said, grabbing the note and slamming the door shut... " [More.]
|Native Americans||New Mexico||1365 C.E.||Steele, Allen. Chronospace. New York: Ace Books (2001); pg. 5.||"For the last two days, he and Joelle had studied this isolated settlement of pre-Pueblo native Americans. Seven hundred years from now, this place would be identified on maps as Burnt Mesa, overlooking frijoles canyon within the Bandelier National Monument, not far from the town of Los Alamos, New Mexico. By then, the village of Tyuonyi would be a collection of ancient ruins carefully preserved by the United States government. The site would have a gift shop and a museum, and thousands of tourists would visit this place every year to saunter among the crumbling remains of what had once been a thriving settlement. " [The first chapter involves time travelers visiting this settlement, and begins with 4 pages about a native boy.]|
|Native Americans||New Mexico||1984||Tiptree, Jr., James. "Her Smoke Rises Up Forever " in Modern Classics of Science Fiction. (Gardner Dozois, ed.) New York: St. Martin's Press (1991; story c. 1974); pg. 428.||"'My dad wanted me to be an Indian doctor' "|
|Native Americans||New Mexico||1994||Ing, Dean. "Anasazi " in Anasazi. New York: Tor (1987; c. 1979); pg. 132.||"'...My papa was casta--uh, part Hispano--and he didn't stay long. Most Keresan tribes are quasi-Catholic but they stick to matrilineal ways; and the 'dobe place was Mama's, and so were most of the decisions. She wrangled a job teaching traditional cooking at Haskell Indian School in Kansas about 1965 and took my along. I never saw papa after that.' " [Extensive refs. to Native Americans throughout story.]|
|Native Americans||New Mexico||1995||Grant, Charles. Whirlwind (X-Files). New York: HarperCollins (1995); pg. 48.||Pg. 48: "Thirty-five years roaming the side roads of the desert, talking to the Indians in Santo Domingo, San Felipe and other pueblos... "; Pg. 49: "Donna Falkner didn't much care for the Konochine. For years they had refused her offers to broker whatever craftwork they wanted to sell; once they had even chased her off the reservation... as if they wanted to drag her up Sangre Viento Mesa and drop her off, just as they [the Konochine Indians] had done to the Spanish priests and soldiers during the Pueblo Revolt over three hundred years before. "; Pg. 98: "...deal with Anglo crooks like that Falkner woman and sell the People down the river without an ounce of guilt. Not him. He had plans. "; Pg. 107: "'Nick's a good guy. He went off to college, and came back with enough ideas to fill a canyon. Because of his family, he's on the Tribal Council...' " [Many other refs., not in DB. Some of novel's main characters are Native Americans. But novel has few explicit refs. by name.]|
|Native Americans||New Mexico||1995||Grant, Charles. Whirlwind (X-Files). New York: HarperCollins (1995); pg. 117.||[These Native Americans have their own religious priests.] Pg. 117: "'We have priests, you know.' The horse stamped again; a fly buzzed in the stifling heat. 'Not the Catholic ones, the padres. Konochine got rid of them a long time ago. Our own. Seven, all the time. They . . . do things for us. Comprende? You understand. Today they are all men. It happens. Sometimes they are women, but not now. Priests are not . . .' He frowned, then scowled when he couldn't find the word. 'They live like us, and then they die. When one dies, there is a ceremonial, and the dead one is replaces. "; Pg. 118: "'There was one now. Like the others, it lasted six days. No one is allowed to see it. But the wind . . . the wind carries the ceremony to the four corners. Sometimes you can hear it. It talks to itself. It carries the talk from the kiva. The songs. Prayers... kiva priests, can understand...' "|
|Native Americans||New Mexico||1995||Grant, Charles. Whirlwind (X-Files). New York: HarperCollins (1995); pg. 158.||Pg. 158: "Lost in another city, where they never heard of Indians except on TV, never bothered with Southwest crafts except in fancy boutiques that overpriced everything from a wallet to a brooch. Gone. New name, new hair, new everything. "; Pg. 216: "'how can a couple of intelligent people like you believe in such crap? Bunch of old Indians sitting around a campfire, shooting cosmic something-or-other at each other. You been nibbling at some peyote or what?' " [Other refs., e.g., pg. 229.]|
|Native Americans||New Mexico||1995||Sagan, Carl. Contact. New York: Simon & Schuster (1985); pg. 127.||"There were silk cravats and burnished silver string ties sold by Navajo entrepreneurs at exorbitant prices, a small reversal... "|
|Native Americans||New Mexico||2053||Rucker, Rudy. Freeware. New York: Avon (1998; c. 1997); pg. 243.||"Darla's grandmother's family were American Indians from the Acoma pueblo near Albuquerque. From listening to her Indian relatives, Darla knew all too well what it meant to have a powerful alien culture arrive. She knew all about the greed, the disease, the cruelty, and the heartless disdain for the native culture. 'Give us your gold; we'll give you disease; your religion is evil; support our parasitic priest.' Finding the aliens in Coreys isopod filled Darla with a deep visceral loathing. "|
|Native Americans||New Mexico||2546||Huxley, Aldous. Brave New World. New York: HarperCollins (1999; c. 1932, 1946); pg. 106.||Pg. 106: "Laughed and then, almost immediately, dropped off to slip, an sleeping was carried over Taos and Tesuque; over Nambe and Picuris and Pojoaque, over Sia and Cochiti, over Laguna and Acoma and the Enchanted Mesa, over Zuni and Cibola and Ojo Caliente, and woke at last to find the machine standing on the ground, Lenina carrying the suit-cases into a small square house, and the Gamma-green octoroon talking incomprehensibly with a young Indian.
'Malpais,' explained the pilot, as Bernard stepped out. 'This is the rest-house. And there's a dance this afternoon at the pueblo. He'll take you there.' "; Pg. 107: "'I don't like it. And I don't like that man.' She pointed to the Indian guide who had been appointed to take the up to the pueblo. " [Other refs., not in DB. A main character is 'the Savage'. For refs. to 'Indians' by name see also pg. 110, 116, 133, 243, 248-249, more.]
|Native Americans||New Mexico||2546||Huxley, Aldous. Brave New World. New York: HarperCollins (1999; c. 1932, 1946); pg. 109.||"...their faces inhuman with daubings of scarlet, black and ochre, two Indians came running along the path. Their black hair was braided with fox fur and red flannel. Cloaks of turkey feathers fluttered form their shoulders; huge feather diadems exploded gaudily round their heads. With every step they took came the clink and rattle of their silver bracelets, their heavy necklaces of bone and turquoise beads. They came on without a word, running quietly in their deerskin moccasins. One of them was holding a feather brush; the other carried, in either hand, what looked at a distance like three or four pieces of thick rope... "|
|Native Americans||New Mexico: Atocha||2010||Williams, Walter Jon. Days of Atonement. New York: Tor (1991); pg. 53.||"In the church parking lot Loren saw a pair of elderly Apaches, in traditional garb, climbing out of an old jeep. The morning's guest shamans, Loren figured. White people who, strangely, had no use for Native Americans as people nevertheless seemed to need them as spiritual entities--yuppies who would look with a certain well-bred trepidation upon an Apache and his large family moving into the neighborhood would nevertheless happily participate in a ceremony in which the same Apache, in a shamanistic capacity, blessed them with pollen and urged them to respect Mother Earth. Indians, in this respect, were treated as both inferior and superior--superior in terms of spiritual resonance, inferior in every other way. You didn't want them next door, you wanted them safely up on a mountain somewhere, talking to spirits on your behalf. "|
|Native Americans||New Mexico: Atocha||2010||Williams, Walter Jon. Days of Atonement. New York: Tor (1991); pg. 53.|| "Indians, according to Anglo muth, were more spiritual, 'closer to the Earth.' It never occurred to the whites that the reason the Indians were so close to the Earth was that they were poor, and that they had been kept in poverty and on reservations by vicious and stupid policies set pu and tolerated by the same white folks who had become so respectful of their spiritual condition.
Loren remembered that, some years before, running water and flush toilets had been introduced into the Taos Pueblo. There had actually ben opposition to the move on the part of Anglos who were horrified by the destruction of a historical and sacred site. That was the problem with the whole view of Indians as our spiritual superiors, Loren thought: people forgot that these superior, spiritual beings were actually people who needed to take a crap now and again. "
|Native Americans||New York||1886||Irving, Washington. The Legend of Sleepy Hollow. New York: Tor (1990; c. 1886); pg. 3.||"Some say that the place was bewitched by a high German doctor during the early days of the settlement; others, that an old Indian chief, the prophet or wizard of his tribe, held his powwows there before the country was discovered by Master Hendrick Hudson. Certain it is, the place still continues under the sway of some witching power that holds a spell over the minds of the good people, causing them to walk in a continual reverie. They are given to all kinds of marvelous beliefs, are subject to trances and visions, and frequently see strange sights, and hear music and voices in the air. "|
|Native Americans||New York||1886||Irving, Washington. The Legend of Sleepy Hollow. New York: Tor (1990; c. 1886); pg. 5.||Pg. 5: "It is remarkable that the visionary propensity I have mentioned is not confined to the native inhabitants of the valley, but is unconsciously imbibed by everyone who resides there for a time. However wide awake they may have been before they entered that sleepy region, they are sure, in a little time, to inhale the witching influence of the air, and begin to grow imaginative -- to dream dreams and see apparitions. "; Pg. 24: "...rye, of buckwheat, and Indian corn... " [Some other refs., not in DB.]|
|Native Americans||New York||1960||Davidson, Avram. "The Sources of the Nile " in A Pocketful of Stars (Damon Knight, ed.) Garden City, NY: Doubleday (1971; c. 1960); pg. 262.||"...began to leaf through 'Demographic Study of The Jackson Whites.' He was trying to make some sense of a mass of statistics relating to albinism among that curious tribe (descended from Tuscora Indians, Hessian deserters, London street women, and fugitive slaves)... "|
|Native Americans||New York||2020||Vonnegut Jr., Kurt. Player Piano. New York: Delacorte Press (1952); pg. 251.|| "And there's hope of putting up a good fight. This business of one set of values being replaced by force by another set of values has come up often enough in history--'
'Among the Indians and the Jews and a log of other people who've been tyrannized by outsiders,' said Finnerty. "
|Native Americans||New York||2020||Vonnegut Jr., Kurt. Player Piano. New York: Delacorte Press (1952); pg. 288.|| "'What became of the Indians?' said Paul.
'What Indians?' said Lasher wearily.
'The original Ghost Shirt Society--the Ghost Dance Indians,' said Finnerty. 'Eighteen-ninety and all that.'
'They found out the shirts weren't bulletproof, and magic didn't bother the U.S. Cavalry at all.'
'So they werekilled or gave up trying to be good Indians, and starting being second-rate white men.'
'And the Ghost Dance movement proved what?' asked Paul.
'That being a good Indian was an [sic] important as being a good white man--important enough to fight and die for, no matter what the odds. They fought against the same odds we fought against: a thousand to one, maybe, or a little more.' "
|Native Americans||New York||2051||Kress, Nancy. Beggars in Spain. New York: William Morrow and Co. (1993); pg. 123.||"Jennifer had acquired the Allegany Indian Reservation, immediately after the repeal of Congressional trust restrictions. She had paid a sum that made the Seneca tribe that sold it comfortable in Manhattan, Paris, and Dallas. There hadn't actually been very man Senecas left to sell; not all threatened groups, Jennifer well knew, had the adaptable skills of the Sleepless... Allegany had been unique among Native American reservations in containing an entire non-Indian city, Salamanca, leased from the Senecas by city residents since 1892. Salamanca had been included in Jennifer's purchase. The lessees all had received eviction notices... "|
|Native Americans||New York: New York City||1524 C.E.||Pohl, Frederik. The Years of the City. New York: Timescape (1984); pg. 12.||[Year estimated.] "New York is an old city, at least for its hemishpere. It was first visited (first by a European, that is, because dark skins don't count) by Giovanni Verrazano in 1524...unless it was by some stubborn Viking in an oared longboat or some lost Irishman in a wicker curragh... In Washington's day it was a tiny town and not much worth visiting. He disliked it--would have burned it if the Congress had let him. Before that, only Indians. And not many of them. Before that--well, it wasn't any town at all some upty million years earlier... "|
|Native Americans||New York: New York City||1624||Friesner, Esther M. Men in Black II. New York: Ballantine (2002); pg. 48.||"At the very foot of Manhattan Island, just at the point where the city dangles its big toe in the waters of the bay, sits a little patch of trees and grass called Battery Park. It was the site of a Dutch fort established in 1624, perhaps in cast the Native Americans from whom they'd bought the island reconsidered the deal, and it derives its name from the batter of British cannons that occupied the site in the seventeenth century. "|
Native Americans, continued