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|Native Americans||USA||1996||Knight, Damon. Humpty Dumpty: An Oval. New York: Tor (1996); pg. 133.||"Across the street, an inn called the Jim Bunch commemorated a famous frontier scalper of Indians. "|
|Native Americans||USA||1996||Willis, Connie. Bellwether. New York: Bantam Spectra (1997; 1st ed. 1996); pg. 27.||"Soul work was also in, and spirituality, and slashes. 'S/DWF wanted,' and 'Into Eastern/Native American/personal growth,' and 'Seeking fun/possible life partner.' "|
|Native Americans||USA||1996||Willis, Connie. Bellwether. New York: Bantam Spectra (1997; 1st ed. 1996); pg. 28.||[Personal ads] "Everyone had a 'terrific sense of humor,' which I also found unlikely. All of them were seeking sensitive, intelligent, ecological, romantic, articulate NSs.
NS. What was NS? Nordic skiing? Native American Shamanism? Natural sex? No sex? "
|Native Americans||USA||1998||Disch, Thomas M. The Dreams Our Stuff Is Made Of: How Science Fiction Conquered the World. New York: Simon & Schuster (2000; c. 1998); pg. 189.||"...lovable but clueless klutzes in the venerable tradition of immigrant-stooge comedy, which may go back to the first Native American to do a stand-up impression of the Pilgrim fathers after Thanksgiving dinner... As such they [the Newcomers on the TV show Alien Nation] are the lineal descendants of Swedenborg's aliens, Native-Americans once-removed. "|
|Native Americans||USA||1998||Disch, Thomas M. The Dreams Our Stuff Is Made Of: How Science Fiction Conquered the World. New York: Simon & Schuster (2000; c. 1998); pg. 193.||"...and what Rawson calls its 'division of natives into good and bad savages, whose prototype is Columbus's view of Arawaks and Caribs.'... The question of whether the pre-Columbian cultures of North America were good or bad is not entirely academic, but the moral self-image of America must rest in large part on whether the settlement of the continent by white Europeans was an act of usurpation and genocide. Even as an academic question, the issue has lately been a source of active controversy, as revisionist historians unearth mass graves of data from the libraries and their conservative opponents denounce them as desecrators of the flag. If the revisionists are right, then we are as a nation steeped in a blood guilt that has never been expiated because never confessed, and every acre of land bears its own ancient curse. Of course, over the centuries, history has drenched pretty much the entire globe with crimes of expropriation, so America would not be unique. "|
|Native Americans||USA||1998||Disch, Thomas M. The Dreams Our Stuff Is Made Of: How Science Fiction Conquered the World. New York: Simon & Schuster (2000; c. 1998); pg. 194.||"But it [America] has always wanted to be unique: a new Chosen People with God's own seal of approval. That's why the controversy has become so heated. If the liberals were right, then the Indians still have a moral claim on those lands that they were, by various means, cheated of, a claim that might encompass the whole continent. But if the continent is the white man's by virtue of his Manifest Destiny, then all of outer space belongs to him as well. "|
|Native Americans||USA||1998||Disch, Thomas M. The Dreams Our Stuff Is Made Of: How Science Fiction Conquered the World. New York: Simon & Schuster (2000; c. 1998); pg. 194.||"Mormons have a unique perspective on American history. In their enforced migration westward, they are a communal embodiment of Manifest Destiny. Yet their attitude toward the Indian tribes whose orbits intersected theirs was not antagonistic but cautiously respectful, for according to The Book of Mormon, the indigenes of North America were descended from a lost tribe of Israel, the Nephites, who voyaged to North America with miraculous aid, circa 200 B.C., and were later visited by the resurrected Christ. The early Mormons actively sought to convert Indians/Nephites to Mormonism (while refusing until very recently to welcome blacks into their fold) [actually, blacks have always been allowed as members, although were not initiated into the unpaid priesthood until 1978], and their missionaries are still most active in Central and South America. "|
|Native Americans||USA||1998||Disch, Thomas M. The Dreams Our Stuff Is Made Of: How Science Fiction Conquered the World. New York: Simon & Schuster (2000; c. 1998); pg. 196.||[More about Orson Scott Card's Tales of Alvin Maker series] "It is artfully done, with interesting reversals of Wagner's moral equations. Thus, Alvin is brought up, like Siegfried, by a foster father of an alien race--but not a scheming Nibelung like Mime; rather, a noble Red Indian, Tenskwa-Tawa, the 'Red Prophet' of the second book in the series. By this association, Alvin is empowered, like Cooper's Deerslayer, with the secret wisdom of the Red Indians and their supernal strengths. 'He could run like a Red man,' Card writes: " [More]|
|Native Americans||USA||1998||Disch, Thomas M. The Dreams Our Stuff Is Made Of: How Science Fiction Conquered the World. New York: Simon & Schuster (2000; c. 1998); pg. 197.||[More about Tales of Alvin Maker series] "...and through Alvin's intercession the curse that had been placed on the people of Vigor Church, Alvin's hometown, is lifted. The men of Vigor Church had been responsible for a massacre of Indians at Tippy-Canoe, since when they were under a compulsion to confess their crime to any stranger they encountered; nothing less than full confession would staunch the bleeding of their guilty hands. The shaman Tenskwa-Tawa alone can remove the curse. " [More.]|
|Native Americans||USA||1999||Anderson, Jack. Millennium. New York: Tor (1994); pg. 314.||"The ugly little alien was struggling to pull an Atlanta Braves baseball jacket over a Smithsonian Institute sweatshirt. He crowned his wardrobe with a Washington Redskins cap pulled low on his head. "|
|Native Americans||USA||1999||Sagan, Carl. Contact. New York: Simon & Schuster (1985); pg. 213.||"'When you Americans were opening up your country--pioneers, Indian scouts, all that...' "|
|Native Americans||USA||1999||Willis, Connie. "Newsletter " in Miracle and Other Christmas Stories. New York: Bantam (1999); pg. 210.|| "'...That way I'd have room for Dakota's Sunshine Scout merit badges...'
...At least Allison doesn't put Dakota and Cheyenne's accomplishments into verse. " [Allison's children are named after Native American tribes. Other refs. not in DB.]
|Native Americans||USA||2001||Callenbach, Ernest. Ecotopia. New York: Tor (1977; c. 1975); pg. 184.||"It is even said that, like American Indians, they can select the day of their death, and almost will themselves to die. at any rate, when they feel their time has come, they let it come, comforting themselves with their ecological religion: they too will now be recycled. "|
|Native Americans||USA||2002||Reed, Kit. Little Sisters of the Apocalypse. Boulder, CO: Black Ice Books (1994); pg. 42.||"The Indians got their land back in good time and now people call them Native Americans. So will the Outlaws. And what will people call them? Like the Apache gods, Queenie is vengeful and powerful, and like them, she is tireless. "|
|Native Americans||USA||2018||Thornley, Diann. "Thunderbird's Egg " in Washed by a Wave of Wind (M. Shayne Bell, ed.). Salt Lake City, UT: Signature Books (1993); pg. 141.|| "Captain Eddie Fox was a Sioux from South Dakota. Though the languages and customs of our respective Peoples were as different as they were from the white culture, we still found we had much in common. We shared histories and legends, and in time we discovered that we were in love.
'In the old days,' I had asked him once, 'was it just the young men of your people who had visions, or could girls have visions, too?'
Eddie had laughed at that. 'Among my People,' he said, 'if a girl claimed to have a vision, she'd be accused of drinking too much whiskey! Why? Do Navajo women have visions?'
I remembered fourteen-year-old Thomas waving Uncle's whiskey bottle. 'No,' I sighed. 'Everyone would accuse a Navajo woman of being drunk, too.' "
|Native Americans||USA||2019||Burton, Levar. Aftermath. New York: Warner Books (1997); pg. 118.||"...during the Native American craze which swept the country in the 1990s. With the release of movies such as Dances with Wolves and Thunderheart, it became popular to collect Indian artifacts. Eagles had been slaughtered by the hundreds, their feathers and claws sold to rich collectors and Indian wanna-bes. The birds had been almost completely wiped out before the fad finally faded. "|
|Native Americans||USA||2020||Vonnegut Jr., Kurt. Player Piano. New York: Delacorte Press (1952); pg. 250.|| "Paul, suggestible under the drug, was deeply disturbed by the plight of the redskins. 'Golly.'
'The world had changed radically for the Indians,' said Lasher. 'It had become a white man's world, and Indian ways in a white man's world were irrelevant. It was impossible to hold the old Indian values in the changed world. The only thing they could do in the changed world was to become second-rate White men or wards of the white men.'
'Or they could make one last fight for the old values,' said Finnerty with relish.
'And the Ghost Dance religion,' said Lasher, 'was that last, desperate defense of the old values. Messiahs appeared, the way they're always ready to appear...' " [More, pg. 3, 249-251, etc.]
|Native Americans||USA||2020||Vonnegut Jr., Kurt. Player Piano. New York: Delacorte Press (1952); pg. 249.|| "'What's a ghost shirt?' murmured Paul...
'Towards the end of the nineteenth century,' said Lasher, 'a new religious movement swept the Indians in this country, Doctor.'
'The Ghost Dance, Paul,' said Finnerty.
'The white man had broken promise after promise to the Indians, killed off most of the game, taken most of the Indians' land, and handed the Indians bad beatings every time they'd offered any resistance,' said Lasher.
'Poor Injuns,' murmured Paul.
'This is serious,' said Finnerty. 'Listen to what he's telling you.'
'With the game and land and ability to defend themselves gone,' said Lasher, 'the Indians found out that all the things they used to take pride in doing, all the things that had made them feel important, all the things that used to gain them prestige... Great religious leaders could no longer show that the old religious beliefs were the way to victory and plenty.' " [More.]
|Native Americans||USA||2024||Clarke, Arthur C. & Mike McQuay. Richter 10. New York: Bantam (1996); pg. 115.||"'America is a lawless frontier. Tecumseh rules the Indian tribes near New Madrid and all through the fall leads many a battle against the forces of General William Henry Harrison. Pirates and robbers ply their trade on the river...' "|
|Native Americans||USA||2025||Chang, Glenn. "In the Blood " in The Edge of Space. New York: Elsevier/Nelson Books (1979); pg. 105.||"'A joint Indian community we helped set up,' Anna said. 'Pimas and Kickapoos. The Kickapoos are more amenable and open to change; they maintain the collectors, the generators, all the survival systems. The Pimas grow the crops, teach the rituals--sort of caretakers of the old way of life.' "|
|Native Americans||USA||2025||Cool, Tom. Infectress. New York: Baen (1997); pg. 59.||"'...The donor is a woman. The genetic configuration indicates mixed race, with about sixty percent Caucasian, thirty percent Native American Indian and ten percent Negroid...' " [This apparently refers to the Infectress, the novel's title character. The painting on the cover does depict her as a Native American.]|
|Native Americans||USA||2025||Dick, Philip K. The Penultimate Truth. New York: Dell (1964); pg. 171.||"'But he's not burned,' Nicholas said. He's an Indian, he said to himself. A full-blooded Cherokee, from the looks of his nose. And he's explained his skin away as radiation burns; why? " [Other refs. to this character, not in DB. Some other refs. to Native Americans/Indians, e.g., pg. 172-173, 178, 203, 209.]|
|Native Americans||USA||2025||Harrison, Harry. "Brave New World " in Stainless Steel Visions. New York: Tor (1993); pg. 144.||"'...The only real Americans where with an original claim to that name are the American Indians, and they are being dropped out of the gene pool as well...' "|
|Native Americans||USA||2026||Moffett, Judith. Time, Like an Ever-Rolling Stream. New York: St. Martin's Press (1992); pg. 22.||"Hefn Observers had now been placed with the Old Order Amish and a number of Native American tribal councils, as well as at the Rodale Research Center in Pennsylvania and... wherever, in the judgment of the Gafr, human beings had inherited or figured out a way to live partly or wholly in balance with their environment. "|
|Native Americans||USA||2026||Moffett, Judith. Time, Like an Ever-Rolling Stream. New York: St. Martin's Press (1992); pg. 62.||"...if there's resonance between mathematically designated Holy Ground and humanity's traditional sense of holy places--lost, but why not regainable? Do you catch yourself wondering what the local Indians used to think of Hurt Hollow? I do. "|
|Native Americans||USA||2030||Bradbury, Ray. Fahrenheit 451. New York: Ballantine (1991; c. 1953); pg. 107.||"'...I like your look of panic. Swahili, Indian, English Lit, I speak them all...' "|
|Native Americans||USA||2040||Bova, Ben. Moonrise. New York: Avon Books (1996); pg. 240.|| "'Winesburg, Ohio,' Greg said, almost sneering.
'Oh, no!' Brudnoy answered immediately. 'I read that decadent work when I was first studying your language. No, not like Winesburg. More like Fort Apache--without the Native Americans.'
Greg blinked with surprise. 'Fort Apache? Who's our John Wayne, then?' "
|Native Americans||USA||2044||Sterling, Bruce. Distraction. New York: Bantam (1998); pg. 215.|| "'Now what? What's the problem with Two Feathers?'
'Actually, the President's not a bad guy in his own way. He's done some good refugee work out in the West. It's really different out there now; since the giant fires and relocations, they've got nomad posses taking over whole towns and counties. . . . But that doesn't cut much ice with me. Two Feathers is a Dutch agent.'
Oscar smiled. 'You lost me there. The President is a Dutch agent?'
'Yeah, the Dutch have been backing him for years. Dutch spooks are very big on disaffected ethnic groups. Anglos, Native Americans. . . . America's a big country. It's your basic divide-and-conquer hack.'
'Look, we're not talking Geronimo here. The President is a billionaire timber baron who was Governor of Colorado.'
'We are talking Geronimo, Oscar. Take away America's money, and you've got a country of tribes.' " [Likely other refs. to this character, not in DB.]
|Native Americans||USA||2045||Sterling, Bruce. Distraction. New York: Bantam (1998); pg. 373.||"Now the dogs of War were unleashed on the psychic landscape of America, and even as rather small dogs, with blunt, symbolic teeth, they provoked political havoc. No one had expected this of the President. An eccentric billionaire Native American--for a country exhausted by identity crisis and splintered politics, Two Feathers had seemed a color sideshow, an Oh-Might-As-Well candidate whose bluster might keep up morale. Even Oscar had expected little of him; the governorship of Colorado had never given Two Feathers much chance to shine. Once in the national saddle, however, Two Feathers was rapidly proving himself to be a phenomenon. He was clearly one of those transitional American Presidents, those larger-than-life figures who set a stamp on their era and made life horribly dangerous and interesting. " [More.]|
|Native Americans||USA||2051||Kress, Nancy. Beggars in Spain. New York: William Morrow and Co. (1993); pg. 110.||"...piercing black eyes, even the necklace of sharpened wolf's teeth which had belonged to his great-great-great-grandfather, a mountain man who had married three Indian women and killed three hundred braves. Or so Hawke said. "|
|Native Americans||USA - New England||1965||Vonnegut, Kurt. Slaughterhouse-Five. New York: Random House (1999; c. 1969); pg. 152.||"...bittersweet mysteries of Indian Summer in New England. "|
|Native Americans||USA - Southwest||1996||Ing, Dean. Systemic Shock. New York: Tor (original 1981; 1st Tor edition 1992); pg. 19.||"...people who kept the old ways; living anachronisms who spun their own cloth, cured their own meat... There were still other repositories of ancient crafts and ethics in the north among the Amish... and in the southwest among Latino Catholics, Amerinds, just plain ornery Texans. "|
|Native Americans||USA - West||1900||Blish, James & Judith Ann Lawrence. "Getting Along " in Again, Dangerous Visions (Harlan Ellison, ed.) Garden City, NY: Doubleday (1972); pg. 559.||"...but in the far West of that day, inhabited as it was preponderantly by buffalo, Red Indians and boisterous bullfighters and roadrunners... "|
|Native Americans||Utah||1869||Bethke, Bruce. Wild Wild West. New York: Warner Books (1999); pg. 245.||"Everywhere Grant looked, there seemed to be bluebloods and immigrants, Indians and Chinese, white and black and every color under the rainbow, all shaking hands and congratulating each other on a job well done.' " [Golden Spike celebration.]|
|Native Americans||Utah||1869||Bethke, Bruce. Wild Wild West. New York: Warner Books (1999); pg. 179.|| "'I don't suppose your Indian friends might have built a casino,' Gordon suggested.
'Not a chance,' West said. 'Indians, generally, like to keep things simple.' "
|Native Americans||Utah||1984||Heinlein, Robert A. Job: A Comedy of Justice. New York: Ballantine (1984); pg. 232.||"Suddenly... the ceiling lowered abruptly and changed to a beam-and-plaster construction, one wall became a picture window looking out at mountains that belonged in Utah (not Texas), the wall opposite it now carried a massive stone fireplace with a goodly fire crackling in it, the furniture changed to the style sometimes called 'mission' and the floor changed to flagstones covered with Amerindian rugs. "|
|Native Americans||Utah||1987||Spencer, Darrell. "I am Buzz Gaulter, Left-hander " in Bright Angels & Familiars. (Eugene England, ed.) Salt Lake City, UT: Signature Books (1992; story c. 1987); pg. 138.||"I end up on the Utah-Nevada border near the Goshute Indian Reservation. The road follows the old pony express route. "|
|Native Americans||Utah: Beaver County||2010||Hickman, Tracy. The Immortals. New York: ROC/Penguin Books (1997; c. 1996); pg. 23.||"The Indian blanket draped over his shoulders flapped widely in the gusts, threatening to fly away from him and everything in the camp. "|
|Native Americans||Utah: Beaver County||2010||Hickman, Tracy. The Immortals. New York: ROC/Penguin Books (1997; c. 1996); pg. 155.||"It was like a hunt, Virgil told them. It was like moving through hostile injun territory the way their great-grandfathers did thousands of years ago. That wasn't exactly true. The local settlers were actually on pretty good terms with the Native Americans when they moved in and the thousand-years part may have been a stretch of the truth. "|
|Native Americans||Utah: Beaver County||2010||Hickman, Tracy. The Immortals. New York: ROC/Penguin Books (1997; c. 1996); pg. 283.||"'Yes, sir. As I was saying, Crystal Springs: nominal... Dutchman: nominal. Kelley's Place: nominal. Indian Queen . . .' " [Name of a place, also mentioned pg. 352.]|
|Native Americans||Utah: Kanab||1943||Gates, John. Brigham's Day. New York: Walter & Co. (2000); pg. 41.||"On a summer night in 1943, about a dozen Kanab men--all non-Mormons--crouched together in the darkness. They were observing the annual Moccasin Watermelon Days ritual, and as that event demanded, they were dressed as Indians: watercolor war paint, feathers, and loinclothes made from their wives' kitchen towels. " [Many other refs., not in DB.]|
|Native Americans||Utah: Kanab||2000||Gates, John. Brigham's Day. New York: Walter & Co. (2000); pg. 76.||[Bybee looks at the Book of Mormon.] "...the American Indians once had sprawling cities, machines of iron and steel, gold coins and silk, elephants and chariots, books written in reformed Egyptian . . . and Jesus strolling among them. "|
|Native Americans||Utah: Salt Lake City||1987||Rock, Peter. This Is the Place. New York: Doubleday (1997); pg. 232.||"...the trappers, Jesuits, Indian chiefs, all those who blazed trails... "|
|Native Americans||Utah: Salt Lake City||2020||Bell, M. Shayne. "The Thing about Benny " in Vanishing Acts (Ellen Datlow, ed.) New York: Tor (2000); pg. 283.|| "'You check out the Indian jewelry store while I check Mr. Q's Big and Tall,' he told me. 'We meet outside in five.'
I did like I was told. I smiled at the Navajo woman in traditional dress, but she did not smile back. "
|Native Americans||Venezuela||1912||Bear, Greg. Dinosaur Summer. New York: Time Warner (1998); pg. 17.||"...heavy book with all of its pictures: The Lost World, by Sir George Edward Challenger, as told to Sir Arthur Conan Doyle... the deluxe illustrated edition... Peter scanned the glossy pictures first. He flipped past portraits of the explorers and their Indian guides, stiffly posed in the fashion of 1912... " [Peter looks at the book in 1947.]|
|Native Americans||Venezuela||1912||Bear, Greg. Dinosaur Summer. New York: Time Warner (1998); pg. 18.||"Peter was a quick reader, and in the next hour he re-lived the 1912 journey of Edward Challenger and his crew and Indian porters up the Caroni River to the Grand Tepui, called Kahu Hidi by the Indians. They were blocked by mile-high falls and impenetrable rapids, and had to circle around to the Pico Poco, the 'little mountain,' where an ancient overgrown Indian switchback trail allowed them and a few burros to climb six thousand feet. " [More refs., pg. 20, 26, 64, 125-126, 136-137, 188-189, 210-212, 262, 283, more. Pg. 201-206 discusses the religious beliefs of the Kahu Hidi Indians.]|
|Native Americans||Venezuela||1947||Bear, Greg. Dinosaur Summer. New York: Time Warner (1998); pg. 323.||[Author's explanatory section: "What's Real, and What's Not "] "The indigenous tribes of the Amazon did not gather around El Grande and use it as a ceremonial site. The tribes named do exist, or existed at the time, in and around the rain forests and the Gran Sabana, and their plight is even more desperate. Billie, who never reveals his Indian name, is fictional. "|
|Native Americans||Virginia||1800||Pohl, Frederik. The World at the End of Time. New York: Ballantine (1990); pg. 189-190.||"When the early European sea explorers had brought savages home to show off to their crowned heads and dabblers in science--people like Hawaiians and Tongans, bushmen and Amerindians from the Virginai coast--at leat the bewildered aboriginals had had the pleasure of being the centers of fascinated attention. They were sources of entertainment for their hosts. "|
|Native Americans||Virginia||1957||Dick, Philip K. The Cosmic Puppets. New York: Berkley Books (1983; c. 1957); pg. 100.||"Hidden in the thick grass, played cowboys and Indians with the other kids of the town. "|
|Native Americans||Wakanda||1996||Lee, Jim & Brandon Choi. "The Heart of Darkness " in Fantastic Four: Heroes Reborn. New York: Marvel Comics (2000; copyright 1996-97); pg. 109.|| "'Good Lord! It's [Wyatt] Wingfoot!'
[Wingfoot:] 'Quickly now! Load our price into the cargo bay. The more time we spend in this jungle only increases the risk of failure--And I will not jeopardize the success of the mission.' " [Other refs. to this Native American character, but not refs. to his ethnic background, pg. 110.]
|Native Americans||Washington||1905||Gloss, Molly. Wild Life. New York: Simon & Schuster (2000); pg. 25.||"'Ma, I can't find Lewis... I think he's disappeared. There's tracks and blood. I think he was maybe captured by Indians.' " [Other refs., pg. 31, 54, 61, 75-76, etc. throughout book.]|
|Native Americans||Washington||1998||Burkett Jr., William R. Blood Lines. New York: HarperCollins (1998); pg. 377.||[Biographical note about the author] "In Washington, he headed up a negotiating team which settled litigation between the state and local Indian tribes over tribal sales of untaxed liquor. "|
|Native Americans||Washington||1999||Bear, Greg. Darwin's Radio. New York: Del Rey (1999); pg. 35.|| "'They tell us you were involved in the theft of antiquities from the federal government, the skeletal remains of an Indian, called Pasco man, very old. Ten thousand years, found on the banks of the Columbia River. You refused to hand over these remains to the Army Corpse of Engineers.'
'Corps,' Mitch said softly.
'So they arrest you under an antiquities act, and the museum fires you because there is so much publicity.'
'The Indians claimed the bones belonged to an ancestor,' Mitch said... 'They wanted to bury them again.' " [Also pg. 59, 63.]
|Native Americans||Washington||1999||Bear, Greg. Darwin's Radio. New York: Del Rey (1999); pg. 160-161.||"'We got radiocarbon figures back yesterday morning,' she said. 'They're thirteen thousand years old, plus or minus five hundred . . . and if they ate a lot of salmon, they're twelve thousand five hundred years old. But the Five Tribes folks say that Western science is trying to strip them of the last of their dignity. I thought I could reason with them.' "|
|Native Americans||Washington||1999||Bear, Greg. Darwin's Radio. New York: Del Rey (1999); pg. 161.|| "'At least you made the effort,' Mitch said.
'I apologize for judging you so harshly, Mitch... this woman, Sue Champion... I thought we were friends. She advises the tribes. She comes back here yesterday with two men... they tell me I am fabricating evidence to support my lies. They say they have the government and the law on their side. Our old nemesis, NAGPRA.'
That stood for the Native American Graves Protection and Repatriation Act. Mitch was very familiar with... this legislation.
...'What evidence did you fabricate?' Mitch asked lightly.
'Don't joke.' But Ripper's expression loosened... 'We took collagen from the bones and sent it to Portland. They did a DNA analysis. Our bones are from a different population, not at all related to modern Indians, only loosely related to the Spirit Cave mummy. Caucasoid, if we can use that term. But hardly Nordic. More Ainu, I believe.'
'That's historic, Eileen,' Mitch said. 'That's excellent. Congratulations.' "
|Native Americans||Washington||1999||Bear, Greg. Darwin's Radio. New York: Del Rey (1999); pg. 161.|| "'We can't even begin to make modern racial comparisons. That is what is so infuriating! We let our screwball notions of race and identity cloud the truth. Populations were so different back then. But modern Indians did not come from the people our skeletons belonged to. They may have competed with the ancestors of modern Indians. And they lost.'
'The Indians won?' Merton said. 'They should be glad to hear it.'
'They think I'm trying to divide their political unity. They don't care about what really happened. They want their own little dream world and the hell with truth!'
'You're telling me?' Mitch asked.
Ripper smiled through tears of discouragement and exhaustion. 'The Five Tribes have got counsel petitioning in federal court in Seattle to take the skeletons.' "
|Native Americans||Washington||1999||Bear, Greg. Darwin's Radio. New York: Del Rey (1999); pg. 162.|| "'Now I've even got the Vikings mad at us!'
The Vikings--a small group of mostly middle-aged men calling themselves the Nordic Worshippers of Odin in the New World--had come to Mitch as well, years before, to conduct their ceremonies. They had hoped that Mitch could prove their claims that Nordic explorers had populated much of North America thousands of years ago. Mitch, ever the philosopher, had let them conduct a ritual over the bones of Pasco man, still in the ground, but ultimately he had to disappoint them. Pasco man was in fact quite thoroughly Indian, closely related to the Southern Na-dene.
After Ripper's tests on her skeletons, the Worshipers of Odin had once again left in disappointment. In a world of fragile self-justification, the truth made no one happy. " [More, pg. 365, 370-373, 388, 390, etc.]
|Native Americans||Washington, D.C.||1982||Straub, Peter. Koko. New York: E. P. Dutton (1988); pg. 44.||"'...I'm not a doctor or a lawyer or an Indian chief...' "|
|Native Americans||Washington, D.C.||1989||Laidlaw, Marc. "His Powder'd Wig, His Crown of Thornes " in Omni Visions One (Ellen Datlow, ed). Greensboro, NC: Omni Books (1993; story copyright 1989); pg. 154.||"It was crowded by silent mobs, many of them children, almost all of them Negro or Indian. Some sat in circles on the cement floors, talking quietly among themselves, as though taking instructions. Pawnee, Chickasaw, Blackfoot, Cheyenne, Comanche . . . "|
|Native Americans||Washington, D.C.||1995||Hand, Elizabeth. Waking the Moon. New York: HarperPrism (1995); pg. 187.||Pg. 187: "My job at the museum... cataloging all the photographs in the Larkin Archives, a collection of fifty thousand photographic images dating from the late 1800s to the present. Pictures of Native Americans, of every tribe imaginable, recorded in every shade of sepia and ocher and grey and black and white... "; Pg. 201: "...had once resulted in the loss of a pipe used by the Yanomano to blow psychoactive residue into each other's nostrils. Barry Hornick claimed that his work on the Yanomano diorama was set back three weeks, and the entire South American Peoples division traced the late opening of their new gallery to this same housekeeping error. "; Pg. 327: "There'd been a few lawsuits a few out-of-court settlements, a lot of unhappy-making press, and one of our Native American galleries closed for renovation when its permanent collection of kachina dolls turned out to be not so permanent after all. "|
|Native Americans||Washington, D.C.||1999||Anderson, Jack. Millennium. New York: Tor (1994); pg. 123.||"'...You should be out playing cowboys and Indians or watching cartoons...' "|
|Native Americans||Washington, D.C.||2000||Robinson, Kim Stanley. "Down and Out in the Year 2000 " in Future on Fire (Orson Scott Card, ed.) New York: Tor (1991; story copyright 1986); pg. 126.||"'Sometimes I feel so good, Robbie! So strong! I walk around this city and say, the city is falling apart, it can't last much longer like this. And here I am like some kind of animal, you know, living day by day by my wits and figuring out all the little ways to get by . . . you know there are people living up in Rock Creek Park like Indians or something, hunting and fishing and all...' "|
|Native Americans||Washington: Seattle||1993||Busby, F. M. The Singularity Project. New York: Tor (1993); pg. 9.|| "Until the fat man yelled, I didn't see the knife. 'Tixo!' and then a string of syllables that made no sense--but the little Indian, standing his ground in front of me, put the knife away. ON the haft I caught a glimpse of jewels.
All five feet of him stayed put. My own five-four must have loomed, but Tixo's economical, dried-up face gave no sign. The black eyes reflected no more shine than a stone. " [Tixo, an Indian, is one of novel's main characters. Many refs., not in DB.]
|Native Americans||Washington: Seattle||1993||Busby, F. M. The Singularity Project. New York: Tor (1993); pg. 178.||"As I was leaving, Tixo came in; suddenly I realized I hadn't seen him for at least two weeks... Coogan spoke to him a little sharply, I thought. The Indian nodded, and went into the next room. "|
|Native Americans||Washington: Seattle||1998||Brooks, Terry. A Knight of the Word. New York: Ballantine (1998); pg. 107.||"The homeless who spent their days in the park had all gone elsewhere, and the Indian totems loomed above the empty stone spaces like hunters in search of prey, eyes fearsome and staring, beaks and talons at the ready. "|
Native Americans, continued