by Tommy Orange
* * *
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When they get to the entrance at the coliseum, Orvil looks back at Loother and asks if he has the lock.
“You always bring it,” Loother says.
“I asked you to get it before we left the house. I said, Loother, can you get the lock, I don’t want it messing up my regalia. You seriously didn’t bring it? Fuck. What are we gonna do? I asked you right before we left the house, you said, yeah I got it. Loother, you said, yeah I got it.”
“I must have been talking about something else,” Loother says.
Orvil breathes out the word okay and signals for them to follow him. They hide their bikes in some bushes on the other side of the coliseum.
“Grandma’ll kill us if we lose our bikes,” Lony says.
“Well, there’s no not going,” Orvil says. “So we’re going.”
Interlude
What strange phenomena we find in a great city,
all we need do is stroll about with our eyes open.
Life swarms with innocent monsters.
—CHARLES BAUDELAIRE
Powwows
For powwows we come from all over the country. From reservations and cities, from rancherias, forts, pueblos, lagoons, and off-reservation trust lands. We come from towns on the sides of highways in northern Nevada with names like Winnemucca. Some of us come all the way out from Oklahoma, South Dakota, Arizona, New Mexico, Montana, Minnesota; we come from Phoenix, Albuquerque, Los Angeles, New York City, Pine Ridge, Fort Apache, Gila River, Pit River, the Osage Reservation, Rosebud, Flathead, Red Lake, San Carlos, Turtle Mountain, the Navajo Reservation. To get to powwows we drive alone and in pairs on road trips; we caravan as families, piled in station wagons, vans, and in the backs of Ford Broncos. Some of us smoke two packs a day if we’re driving, or drink beer continually to keep ourselves occupied. Some of us, who gave up that tired life, on that long red road of sobriety, we drink coffee, we sing, pray, and tell stories until we run out. We lie, cheat, and steal our stories, sweat and bleed them out along the highway, until that long white line makes us quiet, makes us pull over to sleep. When we get tired we stop at motels and hotels; we sleep in our cars on the side of the road, at rest stops and truck stops, in Walmart parking lots. We are young people and old, every kind of Indian in between.
We made powwows because we needed a place to be together. Something intertribal, something old, something to make us money, something we could work toward, for our jewelry, our songs, our dances, our drum. We keep powwowing because there aren’t very many places where we get to all be together, where we get to see and hear each other.
We all came to the Big Oakland Powwow for different reasons. The messy, dangling strands of our lives got pulled into a braid—tied to the back of everything we’d been doing all along to get us here. We’ve been coming from miles. And we’ve been coming for years, generations, lifetimes, layered in prayer and handwoven regalia, beaded and sewn together, feathered, braided, blessed, and cursed.
Big Oakland Powwow
In the Oakland Coliseum parking lot, for the Big Oakland Powwow, there is one thing that makes many of our cars the same. Our bumpers and rear windows are covered with Indian stickers like We’re Still Here and My Other Vehicle Is a War Pony and Sure You Can Trust the Government, Just Ask an Indian!; Custer Had It Coming; We Do Not Inherit the Earth from Our Ancestors, We Borrow It from Our Children; Fighting Terrorism Since 1492; and My Child Didn’t Make the Honor List, but She Sure Can Sing an Honor Song. There are Schimmel Sister stickers, and Navajo Nation stickers, Cherokee Nation stickers, Idle No More, and AIM flags duct-taped to antennas. There are dream catchers and tiny moccasins, feathers and beaded miscellany hanging from rearview mirrors.
We are Indians and Native Americans, American Indians and Native American Indians, North American Indians, Natives, NDNs and Ind’ins, Status Indians and Non-Status Indians, First Nations Indians and Indians so Indian we either think about the fact of it every single day or we never think about it at all. We are Urban Indians and Indigenous Indians, Rez Indians and Indians from Mexico and Central and South America. We are Alaskan Native Indians, Native Hawaiians, and European expatriate Indians, Indians from eight different tribes with quarter-blood quantum requirements and so not federally recognized Indian kinds of Indians. We are enrolled members of tribes and disenrolled members, ineligible members and tribal council members. We are full-blood, half-breed, quadroon, eighths, sixteenths, thirty-seconds. Undoable math. Insignificant remainders.
Blood
Blood is messy when it comes out. Inside it runs clean and looks blue in tubes that line our bodies, that split and branch like earth’s river systems. Blood is ninety percent water. And like water it must move. Blood must flow, never stray or split or clot or divide—lose any essential amount of itself while it distributes evenly through our bodies. But blood is messy when it comes out. It dries, divides, and cracks in the air.
Native blood quantum was introduced in 1705 at the Virginia Colony. If you were at least half Native, you didn’t have the same rights as white people. Blood quantum and tribal membership qualifications have since been turned over to individual tribes to decide.
In the late 1990s, Saddam Hussein commissioned a Quran to be written in his own blood. Now Muslim leaders aren’t sure what to do with it. To have written the Quran in blood was a sin, but to destroy it would also be a sin.
The wound that was made when white people came and took all that they took has never healed. An unattended wound gets infected. Becomes a new kind of wound like the history of what actually happened became a new kind history. All these stories that we haven’t been telling all this time, that we haven’t been listening to, are just part of what we need to heal. Not that we’re broken. And don’t make the mistake of calling us resilient. To not have been destroyed, to not have given up, to have survived, is no badge of honor. Would you call an attempted murder victim resilient?
When we go to tell our stories, people think we want it to have gone different. People want to say things like “sore losers” and “move on already,” “quit playing the blame game.” But is it a game? Only those who have lost as much as we have see the particularly nasty slice of smile on someone who thinks they’re winning when they say “Get over it.” This is the thing: If you have the option to not think about or even consider history, whether you learned it right or not, or whether it even deserves consideration, that’s how you know you’re on board the ship that serves hors d’oeuvres and fluffs your pillows, while others are out at sea, swimming or drowning, or clinging to little inflatable rafts that they have to take turns keeping inflated, people short of breath, who’ve never even heard of the words hors d’oeuvres or fluff. Then someone from up on the yacht says, “It’s too bad those people down there are lazy, and not as smart and able as we are up here, we who have built these strong, large, stylish boats ourselves, we who float the seven seas like kings.” And then someone else on board says something like, “But your father gave you this yacht, and these are his servants who brought the hors d’oeuvres.” At which point that person gets tossed overboard by a group of hired thugs who’d been hired by the father who owned the yacht, hired for the express purpose of removing any and all agitators on the yacht to keep them from making unnecessary waves, or even referencing the father or the yacht itself. Meanwhile, the man thrown overboard begs for his life, and the people on the small inflatable rafts can’t get to him soon enough, or they don’t even try, and the yacht’s speed and weight cause an undertow. Then in whispers, while the agitator gets sucked under the yacht, private agreements are made, precautions are measured out, and everyone quietly agrees to keep on quietly agreeing to the implied rule of law and to not think about what just happened. Soon, the father, who put these things in place, is only spoken of in the form of lore, stories told to children at night, under the stars, at which point t
here are suddenly several fathers, noble, wise forefathers. And the boat sails on unfettered.
If you were fortunate enough to be born into a family whose ancestors directly benefited from genocide and/or slavery, maybe you think the more you don’t know, the more innocent you can stay, which is a good incentive to not find out, to not look too deep, to walk carefully around the sleeping tiger. Look no further than your last name. Follow it back and you might find your line paved with gold, or beset with traps.
Last Names
We didn’t have last names before they came. When they decided they needed to keep track of us, last names were given to us, just like the name Indian itself was given to us. These were attempted translations and botched Indian names, random surnames, and names passed down from white American generals, admirals, and colonels, and sometimes troop names, which were sometimes just colors. That’s how we are Blacks and Browns, Greens, Whites, and Oranges. We are Smiths, Lees, Scotts, MacArthurs, Shermans, Johnsons, Jacksons. Our names are poems, descriptions of animals, images that make perfect sense and no sense at all. We are Little Cloud, Littleman, Loneman, Bull Coming, Madbull, Bad Heart Bull, Jumping Bull, Bird, Birdshead, Kingbird, Magpie, Eagle, Turtle, Crow, Beaver, Youngblood, Tallman, Eastman, Hoffman, Flying Out, Has No Horse, Broken Leg, Fingernail, Left Hand, Elk Shoulder, White Eagle, Black Horse, Two Rivers, Goldtooth, Goodblanket, Goodbear, Bear Shield, Yellow Man, Blindman, Roanhorse, Bellymule, Ballard, Begay, Yazzie. We are Dixon, Livingston, Tsosie, Nelson, Oxendene, Harjo, Armstrong, Mills, Tallchief, Banks, Rogers, Bitsilly, Bellecourt, Means, Good Feather, Bad Feather, Little Feather, Red Feather.
Apparent Death
We won’t have come expecting gunfire. A shooter. As many times as it happens, as we see it happen on our screens, we still walk around in our lives thinking: No, not us, that happens to them, the people on the other side of the screen, the victims, their families, we don’t know those people, we don’t even know people who know those people, we’re once and twice removed from most of what we see on the other side of the screen, especially that awful man, always a man, we watch and feel the horror, the unbelievable act, for a day, for two whole days, for a week, we post and click links and like and don’t like and repost and then, and then it’s like it didn’t happen, we move on, the next thing comes. We get used to everything to the point that we even get used to getting used to everything. Or we only think we’re used to it until the shooter, until we meet him in real life, when he’s there with us, the shots will come from everywhere, inside, outside, past, future, now, and we won’t know right away where the shooter is, the bodies will drop, the depths of the booms will make our hearts skip beats, the rush of panic and spark and sweat on our skin, nothing will be more real than the moment we know in our bones the end is near.
There will be less screaming than we expect. It’ll be that prey-silence of hiding, the silence of trying to disappear, to not be out there, we’ll close our eyes and go deep inside, hope that it’s a dream or a nightmare, hope that in closing our eyes we might wake up to that other life, back on the other side of the screen, where we can watch from the safety of our couches and bedrooms, from bus and train seats, from our offices, anyplace that is not there, on the ground, playing like we’re dead so not playing at all, we’ll run like ghosts from our own dead bodies in hopes of getting away from the shots and the loud quiet of waiting for the next shot to fire, waiting for another sharp hot line to cut across a life, cut off breath, bring too quickly the heat and then cooling of too-soon death.
We’ve expected the shooter to appear in our lives in the same way we know death is and always has been coming for us, with its decisive scythe, its permanent cut. We half expect to feel the boom of shots firing nearby. To fall to the ground and cover our heads. To feel like an animal, prey in a pile on the ground. We’ve known the shooter could show up anywhere, anywhere people gathered, we’ve expected to see him in our periphery, a masked shadow moving through the crowd, picking people off at random, semiautomatic booms putting bodies down, sending them flailing through the broken air.
A bullet is a thing so fast it’s hot and so hot it’s mean and so straight it moves clean through a body, makes a hole, tears, burns, exits, goes on, hungry, or it remains, cools, lodges, poisons. When a bullet opens you up, blood pours like out of a mouth too full. A stray bullet, like a stray dog, might up and bite anyone anywhere, just because its teeth were made to bite, made to soften, tear through meat, a bullet is made to eat through as much as it can.
Something about it will make sense. The bullets have been coming from miles. Years. Their sound will break the water in our bodies, tear sound itself, rip our lives in half. The tragedy of it all will be unspeakable, the fact we’ve been fighting for decades to be recognized as a present-tense people, modern and relevant, alive, only to die in the grass wearing feathers.
Tony Loneman
THE BULLETS WILL COME from the Black Hills Ammunition plant in Black Hills, South Dakota. They will be packed in boxes of sixteen, driven across the country, and stored in a warehouse in Hayward, California, for seven years, then stocked and shelved and bought in Oakland at a Walmart off of Hegenberger Road by a young man by the name of Tony Loneman. The two boxes of bullets will go into his backpack. He’ll take them out again for security to check against the receipt at the exit. Tony will ride his bike down Hegenberger, across the overpass and on the sidewalk past the gas stations and fast-food chains. He’ll feel the weight and hear the jangle of the bullets at every bump and crack.
At the coliseum entrance he’ll take each of the boxes of bullets out and empty them into a pair of socks. He’ll swing and throw the socks one at a time against the wall behind the bushes past the metal detectors. When he’s done he’ll look back up at the moon, watch the fog of his breath rise between him and everything. His heart will be in his ears thinking about the bullets in the bushes, the powwow. And wondering how he had wound up here under the moon, under the looming coliseum walls, hiding bullets in bushes.
Calvin Johnson
WHEN CALVIN GETS THERE, people are doing what they always do the first hour of every powwow committee meeting he’s ever been to: making small talk and dishing up paper plates of catered Mexican food. There’s a new guy there. He’s big, and the only one without a plate. Calvin can tell he doesn’t have a plate because he’s one of those big guys who doesn’t know how to carry his weight. How to own it. Calvin’s on the bigger end of the spectrum himself, but he’s tall and wears baggy clothes, so he comes off as big but not necessarily fat.
Calvin sits down next to the big guy and gives him a slight, general whatsup-type head nod. The guy lifts his hand and waves, then seems to immediately regret the wave because he puts his hand back down as fast as it went up and gets out his phone like everyone does now when they want to leave without leaving.
Blue is writing or doodling at the top of a yellow legal pad. Calvin likes Blue. Her and Maggie used to work together in youth services. She’s who got Calvin the job even though he had no experience working with youth. She probably thought Calvin was a youth. Or looks like one. With his Raiders shit and sad goatee. Blue’s the head of the powwow committee. She’d asked Calvin to join the committee shortly after he got the job. Blue said they wanted fresh new perspectives. They’d gotten this pretty big event-based grant and wanted to make this powwow big, compete with other big powwows out there. Calvin had stupidly said “Call it the Big Oakland Powwow” in one of the meetings and everyone loved it. He tried to tell them he was just joking, but they kept it anyway.
Thomas, the custodian, comes in talking to himself. Calvin smells it right away. Alcohol fumes. Then, as if Thomas knows Calvin smells him, he walks right past him to the big guy.
“Thomas Frank,” he says, and sticks his hand out.
“Edwin Black,” he says.
“I’ll let you folks get to work,” Thomas says as he takes the trash out. “Let me kno
w if you need help cleaning up the leftovers,” he says with a tone like: Save a plate for me. Dude is weird. Awkward as fuck like he had to make you feel as uncomfortable as he always appeared to be, like he couldn’t contain it.
Blue knocks on the table twice and clears her throat. “Okay, you guys,” she says, knocking on the table two more times. “Let’s start. We have a lot to talk about. It’s already January. We have less than five months. We’ll start with the two new people, one of whom isn’t here yet, so that means you’ll start, Edwin. Go ahead and tell everyone a little bit about yourself and what your role’s gonna be here at the center.”
“Hi, everyone,” Edwin says, and puts his hand up and waves that same wave he’d waved at Calvin. “I’m Edwin Black, and well obviously I work here now, I mean, I guess not obviously, sorry.” Edwin shifts in his chair.