One of the earliest accounts of the European-Indian encounter in North America was of the ill-fated 1527 expedition of Pánfilo de Narváez. After disembarking on the Florida coast near Tampa, the Spanish forces on land and sea became disastrously separated. Having overstayed their welcome and with local Indians in pursuit, Alvar Nuñez Cabeza de Vaca, second in command, set out with his men on rafts back to Cuba. Eighty survivors came through a hurricane to land near Galveston, Texas. Four years later, in 1536, when they were rescued in northern Mexico by Spanish slave traders, only four remained: Cabeza de Vaca, two other Spaniards, and an African named Estevan. In his epic Relacions (1542), Cabeza de Vaca recounted how he was frequently called upon to cure natives that they encountered, which led to the natives' adoration. Since the Indians left no written sources, what little we know about the coming of the European explorers and their early encounters with the Indians often comes from European accounts such as this.

Federal officials and reformers regarded education as the linchpin in the government's efforts to Americanize and assimilate Native Americans, which became the dominant federal policy starting in 1887. They placed the greatest stock in off-reservation boarding schools, because they removed Indian youths from their home environment and culture. The U.S. Training and Industrial School founded in 1879 at Carlisle Barracks, Pennsylvania, was the model for most of these schools. Ellis B. Childers, a Creek Indian student at Carlisle, wrote approvingly in his school newspaper about the visit of a large delegation of educated Indians to the school in 1882.

This digital collection integrates over 2,300 photographs and 7,700 pages of text relating to the American Indians in two cultural areas of the Pacific Northwest, the Northwest Coast and Plateau. These resources illustrate many aspects of life and work, including housing, clothing, crafts, transportation, education, and employment. The materials are drawn from the extensive collections of the University of Washington Libraries, the Northwest Museum of Arts & Culture (formerly the Cheney Cowles Museum/Eastern Washington State Historical Society), and the Museum of History and Industry in Seattle.

Because most early-eighteenth century European colonization occurred in coastal areas, Native Americans living in interior regions maintained greater control over their lands and culture. In the lower Mississippi Valley (as in the Great Lakes region), the contest between European imperial rivals for control of North America strengthened the natives' hand. No group--European or Indian--held sovereign power, and diplomatic, military, trading, and social exchanges continued for much of the eighteenth century. But the treaties that concluded the Seven Year's War and ended French colonization of North America changed that situation. The lower Mississippi valley was partitioned between the British colony of West Florida and the Spanish colony of Louisiana. Native occupants perceived the dramatic consequences as Alibamon Mingo, elderly leader of the Choctaw nation, indicated in his meetings with the British in Mobile in 1765. Mingo remembered the French fondly and spoke of his expectations of fair trade and just treatment from the British.

In the late 17th-century, Spain's empire in the Americas extended north to New Mexico, Texas, Arizona, and California, where Spanish soldiers, settlers, and missionaries began to settle. The missionaries resettled the indigenous Pueblo people into peasant communities, building forts and missions to subdue and convert them to Catholicism. The New Mexico Pueblo people resisted Spanish conversion efforts and forced labor demands. Their sporadic resistance became a concerted rebellion in 1680 under the leadership of the charismatic El Pope. The revolt was the most successful of Native American efforts to turn back European colonists, and for over a decade the Pueblos were free from intrusion. But in 1690 the Pueblos were weakened by drought and Apache and Comanche raiders from the north. Spain retook territory and interrogated and punished the rebels in their "reconquest" of the Pueblo. A Keresan Pueblo man called Pedro Naranjo offered his view of the rebellion and its causes.

Economic and social power became concentrated in late seventeenth-century Virginia, leaving laborers and servants with restricted economic independence. Governor William Berkeley feared rebellion: "six parts of Seven at least are Poore, Indebted, Discontented and Armed." Planter Nathaniel Bacon focused inland colonists' anger at local Indians, who they felt were holding back settlement, and at a distant government unwilling to aid them. In the summer and fall of 1676, Bacon and his supporters rose up and plundered the elite's estates and slaughtered nearby Indians. Bacon's Declaration challenged the economic and political privileges of the governor's circle of favorites, while announcing the principle of the consent of the people. Bacon's death and the arrival of a British fleet quelled this rebellion, but Virginia's planters long remembered the spectacle of white and black acting together to challenge authority.

In 1888 Plains Indians enacted a religious ritual seeking delivery from white domination, which took the form of a five-night dance (dubbed the "Ghost Dance" by whites). Two years later, the U.S. Army extinguished this vision of hope and defiance at the battle at Wounded Knee Creek on December 29, 1890. W. H. Prather, an African-American private in the Ninth Cavalry and the regimental poet, wrote "The Indian Ghost Dance and War," which recounted in ballad form the military's perspective on the massacre at Wounded Knee. Prather's song, which became a favorite among the troops, celebrated an event that American Indians would long view as a great tragedy and injustice.

John Collier's appointment as Commissioner of Indian Affairs by Franklin Roosevelt in 1933 marked a radical reversal--in intention if not always in effect--in U.S. government policies toward American Indians that dated back to the 1887 Dawes Act. An idealistic social worker, Collier first encountered Indian culture when he visited Taos, New Mexico, in 1920, and found among the Pueblos there what he called a "Red Atlantis"--a model of living that integrated the needs of the individual with the group and that maintained traditional values. Although Collier could not win congressional backing for his most radical proposals, the Indian Reorganization Act of 1934 dramatically changed policy by allowing tribal self-government and consolidating individual land allotments back into tribal hands. Collier set out his vision for what became known as the "Indian New Deal" in this 1934 article from the Literary Digest. Although he was sympathetic to Indians, he depicted them in a stereotypical manner.

Black Hawk or Ma-ka-tai-me-she-kia-kiak, was born at Saukenuk, a Sauk village at the junction of the Rock and Mississippi Rivers. When the United States took over the area in 1804 after the Louisiana Purchase, several Sauk and other tribal leaders signed a treaty that ceded Indian lands east of the Mississippi River, but allowed the Indians to stay as long as the territory remained the property of the federal government. Fearful of the land hungry Americans, Black Hawk and others joined the British in the War of 1812. Encroaching settlers pushed the Sauks into a confrontation with the American government, and Black Hawk's refusal to abandon his homelands led to the Black Hawk War in 1832. Defeated, the chief was taken East upon orders of President Andrew Jackson. He dictated his life story the following year to a government interpreter. Edited by a local newspaperman, it was the first Indian autobiography published in the United States.

In 1753, fifteen year old Mary Jemison was captured by Indians along the Pennsylvania frontier during the Seven Years War between the French, English, and Indian peoples of North America. She was adopted and incorporated into the Senecas, a familiar practice among Iroquois and other Indian peoples seeking to replace a lost sibling or spouse. Mary married and raised a family in the decades before and after the American Revolution; many captives, once adopted and integrated into an Indian community, refused the opportunity to return home, finding life in Indian society more rewarding. In 1823 Mary Jemison related her life story to James Seaver, a doctor who lived near her home in western New York. Seaver's story of "the white woman of the Genessee," as she became known, sold over 100,000 copies in 1824.

Henry Hudson, employed by the Dutch India Company, anchored off of Manhattan in 1609 and traded with local Indians. Hudson then headed up the river (later named the Hudson River) seeking Northwest Passage to Asia. Other Dutch settlers soon followed. Delawares and Mahicans, who had been living along the coast of New Jersey and up the Hudson River when the Dutch arrived, were driven westward by expanding European settlements. The Reverend John Heckwelder, a Moravian missionary in the Ohio Valley, took down this particular narrative in the 1760s "as it was related to me by aged and respected" Delawares and Mahicans. Indian stories of the first encounters between Indians and Europeans often depicted the Europeans as "the great Mannitoo" or Supreme Being. This account went on to describe the trading and hospitality that followed the first encounter and the Europeans' eventual desire for land above all else.

Few Anglos lived in San Antonio after the Texas Revolution of 1835-36 and Tejanos (Texas-Mexicans) continued their rule. Juan Nepomuceno Seguin was born into a prominent tejano family and had close ties with Stephen Austin, leader of the first American settlers in Texas. He became mayor or alcade at an early age and fought on the Anglo side with the coming of Texas' revolt against Mexico. However, his political situation increasingly became fragile because of the changing balance of power and Anglos' efforts to wrest control. When the Mexican General Vasquez captured San Antonio in 1842, he announced that Seguin held loyalties to Mexico and Seguin's enemies denounced him as a spy. Seguin fled to Mexico. Those Tejanos who remained in Texas often found their livestock and corn stolen; others had their land taken in disputes. After the Mexican War of 1846-48, Seguin returned north. The writing and publication of the Personal Memoirs of John N. Seguin was part of his effort to set the story straight and appeal to Americans while also lashing out about the conflicted position of Mexican Texans.

One of the most notable Indian warriors of the post-Civil War era was Crazy Horse (Tashunka Witko), a military leader of the Teton Sioux. In the aftermath of Custer's defeat by Crazy Horse and Sitting Bull at the Little Big Horn in June 1876, U.S. troops relentlessly pursued both Indian leaders. Crazy Horse was arrested in September, taken to Fort Robinson (in what is now northwestern Nebraska), and ultimately killed by a soldier, perhaps after the Indian warrior resisted being locked in a guardhouse. One of the many versions of Crazy Horse's death and secret burial can be heard in this interview with George Kills in Sight, which was done by Joseph Cash of the University of South Dakota in 1967 when Kills in Sight was in his seventies. Kills in Sight's family--his father's mother was Crazy Horse's cousin and learned about Crazy Horse from his grandfather, Big Crow--taught him to revere Crazy Horse as a heroic figure. Kills in Sight concludes by describing how his grandfather and others took the body and secretly buried it.

The entry of Europeans into the Indian's world caused a series of dislocations through disease, trade, and warfare. Indian leaders, who encountered new diplomatic and trading partners, found themselves caught between a familiar old and an unsettling new world. John Lawson, employed by Carolina's proprietor to explore the colony's backcounry and aspiring to a career as a natural scientist, spent months traveling through the Carolina interior in the company of colonists and Indians. This excerpt from Lawson's published account of the trip describes the final leg of the journey, when Lawson relied on Enoe Will, the chief of the Eno-Shakori. Will was a well known and trusted guide among colonial traders. He confided to Lawson that he feared he had alienated some of his own people, and now sought European protection. But Will remained close to his native religion and roundly rejected Lawson's offer of conversion to Christianity.

By the beginning of the eighteenth century Mohegan Indians had lost vast amounts of their land to the English colonists. They found it hard to continue with their traditional tribal economy; some turned to alcohol for escape and others found an answer in Christianity. Evangelical ministers converted Mohegan Samsom Occom to Christianity during the Great Awakening in the late 1730s and 1740s. He attended the Reverend Eleazer Wheelock's school and trained as a missionary and teacher for his people, first in New London, Connecticut, and then moving to Montauk on Long Island as an ordained Presbyterian minister. Occom composed a short autobiography where he described the difficulties of making a living, his experience as an Indian minister, and his poor treatment at the hands of the religious establishment.

In this 1970 interview with University of South Dakota historian Herbert Hoover, Henrietta Chief, A Winnebago, talks of her religious conversion at the Tomah School in the first decade of the 20th century. The Tomah school was one of the federal government's off-reservation boarding schools, the linchpin of federal policy after 1887 to Americanize and assimilate Indian youth by removing them from their home environment and culture. Henrietta Chief's conversion made her a fervent apostle of Christianity for the rest of her life.

Jack O'Dell was a union organizer, a civil rights leader, and a member of the Communist Party. His political consciousness formed in the 1940's, when the African-American community became more assertive in their efforts to improve conditions and expand civil rights. Like many blacks, including one of his role models, Paul Robeson, O'Dell was drawn to the Communist Party because of their staunch stand against racism and segregation. During the 1940's, O'Dell found a welcoming environment in the National Maritime Union. Later, he worked for the director of the Southern Christian Leadership Counsel (SCLC) office in New York, before becoming SCLC's voter registration director in seven southern states.

Jack O'Dell was one of many young black servicemen who returned from World War II determined to change conditions for African Americans at home. Along with veterans, African Americans who had participated in wartime industries and union organizing, and who had experienced improvements in pay and education, became more assertive in their demands for equality. As a member of the National Maritime Union, O'Dell participated in union organizing and challenging racial discrimination. Later, he used his job as an insurance agent to speak with African Americans in their homes, encouraging them to register to vote. These activities formed a basis for his participation in the Civil Rights Movement, during which he directed the New York office of the Southern Christian Leadership Conference (SCLC).

Tragically, contact between Indians and the Europeans extended beyond just trade goods; the invasion of foreign microbes devastated Indian communities well beyond the coastal region. When John Lawson visited the Carolina interior in the 1690s, he encountered the Congaree people, whose numbers and villages had been dramatically reduced by smallpox and other diseases. In 1660, Lawson, born into a London gentry family and aspiring to a career as a natural scientist, had set sail for the Carolina colony that was founded after the restoration of the British monarchy. He traveled more than a thousand miles as an employee of the colony's proprietors, who were eager to attract additional colonists and foster economic development. Lawson's keen eye for the native and non-native people, flora, and fauna of the region was evidenced in his journal A New Voyage to Carolina, published in 1709.