While much is known
about proverbial stereotypes among different nationalities
and regions, and while numerous studies have been undertaken
to study verbal slurs against Jews and African Americans
especially in the United States,3 there is a definite dearth of interest in the proverbial
invectives that have been hurled against the Native
Americans ever since Christopher Columbus and later
explorers, settlers, and immigrants set foot on the American
continent. As people look back at these slurs in the year
when the world commemorates the quincentenary of Columbus'
discovery of America, it is becoming ever more obvious that
the native population suffered terribly in the name of
expansion and progress. Native Americans were deprived of
their homeland, killed mercilessly or placed on
reservations, where many continue their marginalized
existence to the present day. The early concepts of the
"good Indian" or "noble savage" quickly were replaced by
reducing the native inhabitants to "wild savages" who were
standing in the way of expansionism under the motto of
"manifest destiny".4 Little wonder that Roy Pearce in his valuable book with the
telling title Savagism and Civilization: A Study of the
Indian and the American Mind (1967) can quote a thrasonical toast recorded in the
journal of Major James Norris in 1779 as having expressed
the early frontier truth: "Civilization or death to all
American savages."5 That means, bluntly put, change your ways and assimilate the
rules and life-style of the white conquerors and settlers or
die. Anybody resisting this policy was "bad", and once the
popular white attitude was geared towards the demonization
of the Native Americans, the stage was set for killing
thousands of them or driving the survivors onto inhuman
reservations. The unpublished and little-known dissertation
by Priscilla Shames with the title The Long Hope: A Study
of American Indian Stereotypes in American Popular
Fiction (1969) shows how this cruel treatment of the native
population is described in literature,6 while Dee Brown's best selling book Bury My Heart at
Wounded Knee: An Indian History of the American West (1970) gives a more factual account. This latter book
contains a telling chapter with the gruesome proverbial
title "The Only Good Indian Is a Dead
Indian",7 the word "dead" meaning both literal death, and for those
who survived the mass killings, a figurative death, i.e., a
restricted life on the reservation with little freedom to
continue the traditional life-style.
It is alarming that this
awful invective against Native Americans, that became
current on the frontier not quite a hundred years after that
death threat expressed in the toast cited above, is still in
use today, astonishingly enough both by the general
population and the Native Americans themselves. Witness for
example the book title The Only Good Indian: Essays by
Canadian Indians (1970) that was
chosen for a collection of short prose and poetic texts in
which these native inhabitants from Canada express their
frustration with their marginalized life in modern society.
How bad must their plight be if the editor Waubageshig
decided to choose this invective against his own people as a
title! The explanation is given in the introduction as
brutality, incompetent bureaucrats, legal incongruities,
destructive education systems, racial discrimination,
ignorant politicians who are abetted by a country largely
ignorant of its native population, are conditions which
Indians face daily. Yes, the only good Indian is still a
dead one. Not dead physically, but dead spiritually,
mentally, economically and socially.8
Yes, this is Canada, but
the same picture emerges for the United States, especially
in the stereotypical view of the Native Americans in the
motion pictures, as Ralph and Natasha Friar's study entitled The Only Good Indian ... The Hollywood Gospel (1972) illustrates for just that small sector of American
culture. Even though some movies have shown the "good"
Indian, most of them are guilty of "the enhancement and
perpetuation of stereotype motifs of the Indian as drunken,
savage, or treacherous, unreliable or
childlike."9 Similar prejudices can, of course, be observed in other
forms of the mass media and everyday verbal communication
through the use of jokes, songs, and proverbial slurs.
There is yet a third
publication that carries part of the proverb "The only good
Indian is a dead Indian" in its title, but this time it is a
scholarly dissertation by the folklorist Rayna Green.
Herself a Native American, she chose the title The Only
Good Indian: The Image of the Indian in American Vernacular
Culture (1973) for her
voluminous and enlightening study. The proverbial title sets
the tone - here is a meticulous account of the "popular"
view of Native Americans as expressed by the American
population of all age groups, all social classes, and all
regions. The result is a shocking stereotypical image that
permeates all modes of expression, of which linguistic
examples are only a small part. Green includes a few pages
on "Sayings, Proverbs, Proverbial Comparisons, and Other
Metaphoric Usages"10 that comment in a stereotypical way about Native Americans.
A few lexicographers and paremiographers have also put
together small lists of these invectives, and what follows
is a selective number of phrases from these different
sources with dates of earliest occurrence where they are
available. Frequently found proverbial expressions are "To
go Indian file" (1754, i.e., to walk in a single line), "To
be an Indian giver (gift)" (1764), "To sing Indian" (1829,
i.e., to act as one who defies death), "To do (play) the
sober Indian" (1832, i.e., to remain sober or drink only
very little to get the knives), "To play Indian" (1840, i.e.
to not show any emotions), "To see Indians" (1850, i.e., to
be in a delirium), "To turn Indian" (1862, i.e., to revert
to a state of nature), "To be a regular Indian" (1925, i.e.
to be an habitual drunkard), and "To be on the Indian list"
(1925, i.e. to not be allowed to purchase liquor). The many
proverbial comparisons repeat this negative image of the
Native Americans as being of questionable ethical value: "As
dirty as an Indian" (1803), "As mean as an Indian" (1843),
"To yell and holler like Indians" (1844), "As wild
(untameable) as an Indian" (1855), "As superstitious as an
Indian" (1858), "To run like a wild Indian" (1860), "To
spend money like a drunken Indian" (this text and all others
stem from the late 19th century), "To stare (stand) like a
wooden Indian", "Straight as an Indian's hair", "Red as an
Indian", "Silent as a cigar-store Indian", "Drunker than an
Indian", and "Sly as an Indian".11
Warning: Division by zero in /home/world68/public_html/DPjournal/DP,1,1,95/INDIAN.html on line 815 Proverbs, Sayings and Popular Wisdom - Audio Proverbs in English and Romance Languages, Proverb Studies, Proverb Collections, International Proverb Bibliographies
De Proverbio – Latin for ‘About the Proverb’ – is a website devoted to proverbs in several languages. It was founded in January 1995 at the University of Tasmania, Australia. De Proverbio was the world’s first refereed electronic journal of international proverb studies. It’s inspiration was Proverbium: Yearbook of International Proverb Scholarship edited by Prof. Wolfgang Mieder at the University of Vermont. The Yearbook continued the tradition of Proverbium: Bulletin d’Information sur les Recherches Parémiologiques, published occasionally from 1965 to 1975 by the Society for Finnish Literature, Helsinki.
Recently, the website has added audio proverbs in six languages, read by native speakers. Also available for the lovers of languages and their proverbial richess is a page of multilingual proverb crosswords.
Proverbs and Their Definition
From time immemorial proverbs have fascinated people of all ages and from all walks of life. As it happened throughout centuries, common people today still avail themselves of the proverb’s rich oral tradition to convey their culture and values, while scholars collect and study them from a wide range of angles: linguistic, social, psychological, political, historical and so on.
The problem of proverb definition is still open. However, it is broadly accepted that proverbs were born from man’s experience. And that they generally express, in a very succinct way, common-sense truths. They give sound advice and reflect the human condition. But, as we know, human nature is both good and bad and the latter is often mirrored by discriminatory proverbs, be they against women, different nationalities or particular social groups. For a thorough discussion of proverb definition, see Popular Views of the Proverb by Prof. Wolfgang Mieder. Another article which sheds some light on the proverb definition is The Wisdom of Many and the Wit of One by Archer Taylor.
Proverbs and Their Origin
As to the origin of proverbs we tend to assume that they were born in times when human society began to self-impose rules and embrace principles necessary for communal living. Research can trace them back only to the time when language was recorded by means of some type of writing. The Sumerian civilisation of more than five thousand years ago is the oldest known civilisation to have made use of proverbs, some of which have been passed on through its cuneiform inscriptions.
One such proverb, in its Latin version, is Canis festinans caecos parit catulos. It spread to other languages. The English translation is The hasty bitch brings forth blind whelps. In French, it became La chienne dans sa hâte a mis bas des chiots aveugles. In the Italian La gatta frettolosa fece i gattini ciechi, the bitch has been replaced by the cat. The Portuguese version is Cadelas apressadas parem cães tortos, and the Romanian, Căţeaua de pripă îşi naşte căţeii fără ochi.
Proverbs and Their Use
Apart from use on a wide scale in day-to-day speech, there is ample evidence that proverbs were essential tools in teaching and learning. The pedagogical use of proverbs was encountered first in Sumerian society and subsequently this use became widespread throughout Medieval Europe.
Proverbs and proverbial expressions are found in religious manuscripts of the first half of the eighth century. The aim of introducing proverbs into religious texts was to help novices to learn Latin, and this practice became widespread by the tenth century.
The use of proverbs in teaching and learning was not circumscribed to England. Relatively new research attests to the use of proverbs in teaching in the eleventh century in Liège, France. In Italy the famous medical School of Salerno of the eleventh century formulated medical precepts which later became proverbs adopted by different cultures. Post prandium stabis, post coenam ambulabis was translated After dinner sit awhile, after supper walk a mile in English. In French became Après dîner repose un peu, après souper promène une mille, while in Italian Dopo pranzo riposar un poco, dopo cena passeggiar un miglio. The Spanish version is Después de yantar reposad un poco, después de cenar pasead una milla and the Portuguese Depois de jantar, dormir; depois de cear, passos mil.
Proverbs and Their Abuse
But from use comes abuse, as a Spanish proverb says. There is no doubt that the capacity of the proverb to convey universal truths concisely led to their abuse and manipulation.
Hitler and his Nazi regime employed proverbs as emotional slogans for propaganda purposes and encouraged the publication of anti-semitic proverb collections. For a thorough analysis of this phenomenon, please read the fascinating article “ … as if I were the master of situation.” Proverbial Manipulation in Adolf Hitler by Prof. Wolfgang Mieder.
At the opposite end of the political spectrum, communist regimes of the past have not only manipulated proverbs, but also purged popular collections of features which did not reflect their political ends. The former Soviet regime is at the forefront of such actions. One type of manipulation described by Jean Breuillard in Proverbes et pouvoir politique: Le cas de l’U.R.S.S. (published in “Richesse du proverbe”, Eds. François Suard and Claude Buridant. Lille: Université de Lille, 1984. II, 155-166). It consisted in modifying ancient proverbs like La vérité parcourt le monde (Truth spreads all over the world) into La vérité de Lénine parcourt le monde (Lenin’s truth spreads all over the world). As a result the new creation is unequivocably charged with a specific ideological message.
Manipulation did not stop at individual proverbs, it extended to entire collections. Vladimir Dal’s mid-nineteen century collection of Russian proverbs is such an example. Its first Soviet edition (1957) reduces the proverbs containing the word God from 283 to 7 only. Instead, those which express compassion for human weaknesses, such as alcoholism, disappear altogether. In more recent years, in Ceauşescu’s Romania, Proverbele românilor (published in 1877 by I. C. Hinţescu) suffered the same treatment. More than 150 proverbs were eliminated or changed in order to respond rigidly to the communist ideology.
Proverbs Across Time and Space
The Oxford Dictionary of English Proverbs states that foreign proverbs’ contribution to the English proverbial stock has enriched our language. Many proverbs of foreign origin were quickly absorbed into English life and have a rightful place in an English dictionary. Indeed, a close scrutiny of that dictionary reveals that more than two hundred and fifty proverbs are listed as first existing in Italian.
This is also true for other modern languages, particularly French and Spanish. The translation is not always literal. At times it is adapted to the new language and the resulting proverb is often enriched in its expression. For instance the Latin Homo sine pecunia est imago mortis (A man without money is the image of death) is rather closely translated in Italian as Uomo senza quattrini è un morto che cammina (A man without money is a dead man walking).
However, in other languages the metaphor changes, but not the meaning. In English the proverb becomes A man without money is a bow without an arrow, while in French Un homme sans argent / Est un loup sans dents (A man without money is a wolf without teeth) and an element of rhyme is introduced. The Romanian adaptation is a real poetic gem Omul fără bani e ca pasărea fără aripi; Când dă să zboare / Cade jos şi moare (A man without money is like a bird without wings; When he tries to fly / He falls down and dies). The concept is essentially the same: the man without money lacks something important…
While proverbs are still used today in a traditional way, that is in speech, literature and teaching, they have found a new ever expanding use in the advertising industry and in the mass media. One example is Here today, gone tomorrow, which became Hair today, gone tomorrow in the hair-removal industry. In the mass media it has a variety of paraphrases such as Hear today, gone tomorrow or Heir today, gone tomorrow. Before the Barcelona Olympic Games the old proverb All roads lead to Rome became All roads lead to… Barcelona in many English language newspapers and magazines. A new phenomenon encountered in many languages nowadays and is undoubtedly a sign of the proverb’s resilience and vitality.
Important writers of the past, among them Goethe and Voltaire, have questioned the traditional wisdom of proverbs. That led to some proverb transformations. Prof. Wolfgang Mieder coined the term anti-proverb for all forms of creative proverb changes. They can be deliberate innovations, alterations, variations, parodies. Anti-proverbs are widely spread today, some living a short time, some even making their way into recent proverb collections. A new broom sweeps clean, but the old one knows the corners and Absence makes the heart grow fonder – for somebody else are considered anti-proverbs.
Proverbs and Their Collection
Apart from studies on individual and multilingual proverbs and proverbial expressions, you will find a few e-books on our website. I will mention a Brazilian collection and a dictionary of equivalent English and Romanian proverbs. Prof. Wolfgang Mieder’s yearly bibliographies are an invaluable tool for students and researchers. Given their widespread use over the millennia, it is no wonder that scholars of the past started assembling proverbs in collections. Aristotle is believed to be among the first paremiographers (collectors of proverbs), but, unfortunately, his collection was lost. In more recent times a great impetus to the collection of proverbs was given by Erasmus. His fame spread from Venice throughout Europe after the publication in 1508 of his Adagiorum Chiliades. This collection contained 3,260 proverbs drawn from classical authors.
The success of the book led to several augmented editions culminating with that of 1536, which contains 4,151 proverbs. Erasmus’ work was translated into several European languages. While it became the model for future proverb collections in those languages, they were widely copied and translated.
One good example of such a practice is the 1591 Italian collection Giardino di Ricreatione, nel quale crescono fronde, fiori e frutti, vaghe, leggiadri e soavi, sotto nome di sei miglia proverbii, e piacevoli riboboli Italiani, colti e scelti da Giovanni Florio. And two decades later appeared in French as Le Jardin de Récréation, au quel croissent rameaux, fleurs et fruits très-beaux, gentils et souefs, soubz le nom de Six mille proverbes et plaisantes rencontres françoises, recueillis et triéez par GOMÈS DE TRIER, non seulement utiles mais délectables pour tous espritz désireux de la très-noble et copieuse langue françoise, nouvellement mis en lumière, à Amsterdam, par PAUL DE RAVESTEYN.
Proverbs and Fun
On the less academic side, you can test your knowledge of languages by solving our bilingual or multilingual crosswords. Or, you can listen to our featured proverbs in 6 languages – English, French, Italian, Portuguese, Romanian and Spanish. Also, enjoy sharing them with your friends. Some were posted on Twitter as comments to political events of the day.
Painters in Renaissance time, from Hieronymus Bosch to Pieter Bruegel, with his famous Netherlandish Proverbs, were attracted by the subject.
Modern artists like James Chapman illustrated recently proverbs from other world languages with hilarious cartoons. See some of his images on this page.
Turning to bona
fide proverbs that express
slanderous views concerning the Native Americans, Rayna
Green in her valuable dissertation observes that the text
"The only good Indian is a dead Indian" is "the only genuine
proverb with reference to Indians in the [United]
states."12 If only that were true! Unfortunately there are some other
proverbs which have gained currency in the folk speech of
this country. Already from 1766 stems the equational
statement "Indians will be Indians", which despite its lack
of a metaphor clearly alludes to the fact that Indians will
remain uncivilized savages no matter how hard the white
soldiers and settlers try to change them.13 Another proverb commenting on the impossibility to civilize
the original inhabitants of this country is "An Indian, a
partridge, and a spruce tree can't be tamed" which was
recorded in 1853.14 And there is also the slanderous proverb "The Indian will
come back to his blanket" that was collected in Oregon
around 1945.15 It implies that even those Indians who have assimilated the
ways of the white masters will in due time return to their
primitive and traditional ways, i.e., "Indians will be
Indians" as the proverb says. From the same time there is
finally the proverb "Never trust an Indian" that was
recorded in Kansas.16 Who will be surprised then that the Hon. Alfred Benjamin
Meacham, ex-superintendent of Indian Affairs, had the
audacity to write in his suspect book Wigwam and
War-Path; or The Royal Chief in Chains (1875) that it is irrelevant whether Indians are cheated by
the Government or not: "It makes no difference. They are
Indians, and three-fourths of the people of the United
States believe and say that 'the best Indians are all under
ground'."17 At another place in his book Meacham poses the rhetorical
question "Do my readers wonder now that so many white men,
along the frontier line, declare that all good 'Injins are
three feet under the ground'?"18 And one year later, in his book Wi-ne-ma (The
Woman-Chief) and Her People (1876), Meacham cites yet a third variant of this
frontier proverb, namely "All good Indians are four foot
[feet] under ground".19 There can be no doubt about the sad fact that Native
Americans were declared proverbially dead by the middle of
the 19th century, especially after the end of the American
Civil War, when United States soldiers joined bigoted
frontier settlers in a mercilessly carried out campaign to
kill off the native population of this giant land.
Such willfully planned
and ruthlessly executed destruction of the Native Americans
needed its battle slogan, a ready-made catch phrase that
could help the perpetrators to justify the inhuman treatment
of their victims. The proverb which gained currency at that
time and which can still be heard today is the mindless and
absurd American proverb "The only good Indian is a dead
Indian." It was indeed a devilish stroke of genius that
created this dangerous slur. Its multisemanticity is
grotesque to say the least. On the one hand it is a
proverbial slogan which justifies the actual mass slaughter
of Indians by the soldiers. But it also states on a more
figurative level that Indians can only be "good" persons if
they become Christians and take on the civilized ways of
their white oppressors. Then they might be "good", but as
far as their native Indian culture is concerned they would
in fact be dead. Be it by physical or spiritual death,
Native Americans were doomed victims of perpetrators who
acted with manifest destiny on their side while so-called
innocent bystanders did nothing to prevent the holocaust of
the Native Americans.
And in Rosemary Taylor's
novel Chicken Every Sunday (1943) one reads "Miss Gilley was scared to death of
Indians. Even though Father told her there hadn't been any
bad Indians around Tucson for years, Miss Gilley still felt
the only good Indian was a dead Indian."82 Rationality is not part of stereotyping, but changing the
truth and perpetuating lies are definite ingredients. And
who would ever have thought that one of America's classical
children's books played its part in spreading the frontier
stereotype to younger generations who had nothing to fear
from Native Americans living on isolated reservations!
There is no end in sight
as far as eradicating this proverb from common parlance.
Maxwell Bodenheim's comment in his book on My Life and
Loves in Greenwich Village (1954) appears to be saying something like that: "There is
no good Indian but a dead Indian, we are told by the
grandsons of men who have been scalped,"83 i.e., the image of the Indian savages will always remain
among us. The New Yorker magazine in 1957 even published a disgusting cartoon showing
several Native Americans around a camp fire, with one of
them observing: "I say the only good Indian is a dead
Indian. Present company excepted, of
course."84 Is that so-called Eastern intellectual sophistication or
rather a sign that even the cr®me de la cr®me of
this society is not free of prejudice? Who then can be
surprised to hear common people making such generalizations
as "That only went to show that the only good Indian was a
dead Indian"85 or "'They're the Indians - and the only good Injun is a dead
one, you can take that from me'."86 And is it conceivable that people actually compose jokes
around this most hurtful slander against Native Americans,
just as terribly sick minds have come up with Auschwitz
jokes?87 The cartoon in the New Yorker just mentioned is a small example of this type of sick
humor, but even more upsetting is a short story by Mack
Reynolds with the suspect title Good Indian (1964). In its mere nine pages the author describes three
Indians coming to see Mortimer Dowling, Director of the
Department of Indian Affairs, who thought that "the last
Indian died almost ten years ago". Yet here they suddenly
are and awaken the Director out of his cushy job of doing
nothing. The Indians claim that they have come to sign a
treaty for themselves and the fifty-five surviving members
of the Seminole tribe, and they are well prepared to do so
with LL.D.s from Harvard. After some arguing back and forth
they declare that they want Florida, and at the height of
frustration the Director comes up with the idea that it is
time to have lunch. This is where the author makes a break
in his grotesque narrative, only to pick it up again with
the Director sitting at his desk the next morning in
absolutely miserable bodily shape. His receptionist Millie
Fullbright observes how disgusting it was of him to get
"absolutely stoned" when he finally had something to do for
a change. But the hung-over Director only points with his
finger at the signed treaty on his desk, upon which the
receptionist exclaims in astonishment:
to Betsy, the treaty. And all three of their signatures on
it. How in the world did you ever -"
Mortimer Dowling allowed himself a self-satisfied leer.
"Miss Fullbright haven't you ever heard the old saying The only good Indian is a dead -"
Millie's hand went to her mouth. "Mr. Dowling, you mean ... you put the slug on all three of those
poor Seminoles? But ... but how about the remaining
fifty-five of them. You can't possibly kill them all!"
"Let me finish," Mortimer Dowling growled. "I was about to
say, The only good Indian is a dead drunk Indian. If you think I'm hanging over, you should see Charlie Horse
and his wisenheimer pals. Those redskins couldn't handle
firewater back in the old days when the Dutch did them out
of Manhattan with a handful of beads and a gallon of
applejack and they still can't. Now, go away and do a crossword puzzle, or
The joke centers around
the proverb "The only good Indian is a dead Indian", but the
author does not only base his short story on this terrible
stereotype, he also alludes, of course, to the other
proverbial invective of being "drunker than an Indian". This
is a tasteless, despicable, and racially motivated joke at
the expense of Native Americans, and it shows the tenacity
of proverbial stereotypes in today's United States of
Six years after Mack
Reynolds' ill-conceived short story about the proverbial
"Good Indian" appeared, Dee Brown published his masterpiece Bury My Heart at Wounded Knee (1970) that contains the already mentioned chapter on "The
Only Good Indian Is a Dead Indian" about the savage exploits
of General Philip Sheridan and many of his officers and
troops. Anybody having read this book and especially this
chapter cannot possibly see any humor in this proverb that
had its origin during the frontier wars. Far too long has it
given justification to the literal and spiritual killing of
Native Americans. In its poetic brevity is expressed the
national shame of a people whose majority succumbed to the
world-view that Native Americans had to give up their
identity or be killed. The fact that this tiny piece of folk
wisdom is still current today is a very sad comment on this
society and its behavior towards Native Americans. As long
as there remain prejudices and stereotypes about this
minority population, the proverb will not cease to exist.
Wherever it will be uttered or written, it will expose
blatant inhumanity towards the Native Americans. A conscious
attempt to refrain from using the proverb "The only good
Indian is a dead Indian" might at least help to bring about
some changes towards a better life for Native Americans, one
of pride and dignity as is befitting for the indigenous
people of this great country - better the proverb die a long
overdue death than any Native American get hurt by it again.
3 See for example J.C.H.
Duijker and N.H. Fridja, National Character and National
Stereotypes (Amsterdam: North-Holland
Publishing Company, 1960); Bruno Bettelheim and Morris
Janowitz, Social Change and Prejudice, Including the
Dynamics of Prejudice (Glencoe/Illinois: Free Press, 1964);
George E. Simpson and J. Milton Yinger, Racial and
Cultural Minorities: An Analysis of Prejudice and
Discrimination (New York: Harper and Row, 1965); and Sander L. Gilman, Jewish Self-Hatred: Anti-Semitism and the Hidden Language
of the Jews (Baltimore/Maryland: Johns Hopkins
University Press, 1986).
4 See Elizabeth Arthur, "The
Concept of the Good Indian: An Albany River 19th Century
Managerial Perspective," Canadian Journal of Native
Studies, 5 (1985), 61-74; and Albert K. Weinberg, Manifest
Destiny: A Study of Nationalist Expansionism in American
History (Baltimore/Maryland: Johns Hopkins
[University] Press, 1935).
5 Quoted from Roy Harvey
Pearce, Savagism and Civilization: A Study of the Indian
and the American Mind (Baltimore/Maryland: Johns
Hopkins University Press, 1967), p. 55. The banquet where
the toast was given is reported in the journal of Major
James Norris, in Frederick Cook (ed.), Journals of the
Military Expedition of Major General John Sullivan (Auburn/New York: Knapp, Peck
& Thomson, 1887), pp. 225-226.
6 See Priscilla Shames, The
Long Hope: A Study of American Indian Stereotypes in
American Popular Fiction, 1890-1950 (Diss. University of
California at Los Angeles, 1969).
7 Dee Brown, Bury My Heart
at Wounded Knee. An Indian History of the American West (New York: Henry Holt and Company, 1990
[1st ed. 1970]), pp. 147-174.
8 Waubageshig (ed.), The
Only Good Indian: Essays by Canadian Indians (Toronto: New Press, 1970), p. vi.
9 Ralph E. and Natasha A.
Friar, The Only Good Indian ... The Hollywood Gospel (New York: Drama Book Specialists,
1972), p. 264.
10 See Rayna Green, The
Only Good Indian: The Image of the Indian in American
Vernacular Culture (Diss. Indiana University,
1973), pp. 56-65. A mere short paragraph (pp. 56-57) is
dedicated to a general remark concerning the proverb "The
only good Indian is a dead Indian".
80 Carolyn Wells, The
Wooden Indian (New York: Blue Ribbon Books,
1935), p. 35.
81 Laura Ingalls Wilder, Little House on the Prairie (New York: Harper & Brothers, 1953 [1st ed.
1935]), p. 211. The reference is located in chapter 17:
"Pa Goes to Town".
82 Rosemary Taylor, Chicken
Every Sunday. My Life with Mother's Boarders (New York: Whittlesey House, 1943), pp. 6-7.
83 Maxwell Bodenheim, My
Life and Loves in Greenwich Village (New York: Bridgehead Books, 1954), p. 130.
1957), p. 38.
85 Mignon G. Eberhart, El
Rancho Rio (Roslyn/New York: Walter J.
Black, 1970), p. 128.
86 Anthony Price, The '44
Vintage (Garden City/New York:
Doubleday, 1978), p. 118.
87 See Alan Dundes, "Auschwitz
Jokes," Western Folklore, 38 (1979), 145-157; rpt. with a postscript in A. Dundes, Cracking Jokes: Studies of Sick Humor Cycles &
Stereotypes (Berkeley/California: Ten
Speed Press, 1987), pp. 19-38.
88 Mack Reynolds, Good
Indian, included in John W. Campbell
(ed.), Analog II (Garden City/New York: Doubleday, 1964), p. 54 (the entire
short story on pp. 46-54).
Department of German and Russian
University of Vermont
Burlington, Vermont 05405