Medicine River: A Story of Survival and the Legacy of Indian Boarding Schools
To be published April 22, 2025
By Mary Annette Pember
Penguin Random House, 304 pages.
★★★
Native Americans have been called America’s “forgotten minority.” Discussions of discrimination and racism often focus on other groups, yet if one looks at negative social data (poverty, poor housing, substance abuse, poor health, infant death, unemployment, etc.) indigenous Americans are at the bottom of most of them. Mary Annette Pember, an Ojibwe*, argues this is by design, not an unfortunate twist of history.
Many books have been written about white land grabs, Indian wars, and broken treaties, but Pember cuts to the quick by noting that indigenous history is where the Great Commission–the command for Christians to evangelize the globe–meets the Great Chain of Being, a biological taxonomy that ranks living things from simple to complex. At the height of the eugenics movement, the latter view extended the rankings to humankind. The eugenics movement merely reiterated older ideals. When the U.S. Constitution was approved, enslaved Africans were counted as 3/5th of a person; Indians were not counted at all.
Pember’s book is at once a sweeping historical account, a family history, and a personal memoir. There is an extensive historiography of Native American history, but Pember adds detail to the lesser discussed tale of Indian boarding schools, a topic that often goes no deeper than mentions of the Carlisle Indian School to give context for the prowess of famed athlete Jim Thorpe during the early 20th century. Pember notes that by the 1920s, a startling 76 percent of Indian children were sent to boarding schools. “Sent” is the operative word, as many of them were judicial and legislative kidnappings undertaken to “assimilate” indigenous children into mainstream society. That meant bans of native languages, dress, customs, and rituals.
This is a personal issue for Pember, whose mother Bernice attended St. Mary’s Catholic Indian School in Odanah, Wisconsin, to the chagrin of her mother Cece, an early Ojibwe activist. In many ways Bernice bought into assimilation; she adopted a prim image as if to prove wrong a nun who called Indians “dirty.” Pember, however, presents boarding schools in a Dickensian light, institutions marked by body-numbing hard work, food deprivation, authoritarian regimentation, and corporal punishment. Her descriptions call to mind Irish laundries for unwed mothers, and the treatment of Māori in New Zealand and Aborigines in Australia. To cite just one impact of poor conditions, in 1925, 87 out every 100,000 individuals in the United States contracted TB; among indigenous peoples the level was nearly seven times higher.
What Bernice missed–as did Pember in her youth–was deep immersion in Ojibwe language and culture. The band to which Pember belongs lives in northern Wisconsin along the shores of Lake Superior. Much of their land and that of some Sioux and Ho–Chunk was grafted away by lumber interests in 1837, but roughly 125,000 acres plus the right to conduct rituals on Madeline Island were guaranteed by an 1854 treaty. It is today land belonging to the Medicine River reservation**.
Pember traces a legacy of harm and cultural damage done by boarding schools. It is a powerful story, though it must be said that the book occasionally stumbles by trying to do too much. Particularly noticeable are its tonal shifts. Pember is didactic when reviewing history, personal in discussing her family saga, and righteously angry at some of her own experiences. Because she often crams history and memoir into the same chapters, it is easy to get lost chronologically and thematically. Chapter 2, for instance, begins with an incident in Bernice’s life, jumps back to Pope Nicholas V (1447-55) and wends its way forward, cuts away to Ojibwe culture, and returns to Bernice. Most of the material on boarding schools is found in chapters 5-8 of the book’s 10 chapters and even then, Pember shifts between broader and personal history. Although it was published before Deb Haaland (Laguna Pueblo) became President Obama’s Secretary of the Interior, Roxanne Dunbar-Ortiz’s An Indigenous History of the United States (2014) is an easier read for anyone looking for a survey of Native American history. Then again, Dunbar-Ortiz devotes but six pages to boarding schools.
I recommend Medicine River, but take your time.
Rob Weir
*Ojibwe references an Algonquian dialect. Tribal members are properly called Anishinaabe, meaning “True People,” though many whites called them Chippewa.
** In a telltale etymological shift, white French traders called the stream emptying into Lake Superior, “Bad River.”