Native American nations, Irish immigrants to the United States, and residents of Ireland have a history of often-supportive interactions dating back to the start of the Great Famine. Across multiple generations, people from both communities have drawn attention to their parallel histories of colonization by English-speaking countries. [1] [2] [3] Scholarship on, and press attention to, these interactions has highlighted both acts of solidarity and the participation of some Irish immigrants in the invasion and dispossession of Native Americans. [1] [4]
The Choctaw tribe had significant influence from the McCurtain family. Beginning with Daniel McCurtain, an Irish immigrant who had fought in the American Revolution and later married a Choctaw woman, and his descendant Cornelius McCurtain (born 1803), who became a chief of the Choctaw tribe. Cornelius' sons Jackson McCurtain, Edmund McCurtain, and Green McCurtain all later became principal chiefs of the Choctaw nation. [5] [6]
Cooperation between the Irish and Native American nations dates to at least the mid-19th century, a time of trauma in both regions. The Trail of Tears, the forced mass relocation of Native American tribes from the American Southeast to the Indian Territory (later known as Oklahoma), took place between 1830 and 1850. Thousands died of disease or starvation during the journey. The first nation to be relocated was the Choctaw tribe of modern-day states Alabama, Mississippi, and Louisiana into southern Oklahoma. [7]
The Great Famine was the mass starvation and spread of disease from 1845 to 1849. One million Irish died and more than a million were forced to emigrate, causing Ireland's population to drop by more than 20%. It is said that during the Trail of Tears, members of the Choctaw Nation heard about the Famine from an Irish soldier. [8] Only shortly after their relocation, Choctaw collected money to send to Ireland. The Choctaw of Skullyville donated $170 and the Choctaw of Doaksville donated $150. [9] Both donations are valued at roughly $5000 today. [10] The Cherokee Nation also donated $200. [9] [7] Padraig Kirwan is a senior lecturer at Goldsmiths University, and the co-author of Famine Pots: The Choctaw Irish Gift Exchange 1874-Present with LeAnne Howe from the Choctaw Nation. She says "There is a symbiosis of what it means to be a colonized people and to have lived through cultural trauma." [8] After being sent to Midleton in County Cork, [10] funds were used to purchase food, blankets, and feed for livestock, [8] which were distributed by the Quaker community. [7]
According to historian Diarmaid Ferriter, the donations "showed how far the famine resonated that it reached people 4,000 miles away who had themselves recently suffered terrible deprivation and clearance from their land. There is a belief that the famine has never been forgotten here, and it has made Irish people more likely to make common cause with other marginalized people." [7] Conor Donnan, an Irish historian, says that "The Choctaw donating to Irish was not just philanthropic, but it was also a critique of imperialism in the United States, ... these were nations that were victims of the Anglo-Protestant imperial project." [9]
In Rotha Mór an tSaoil (published in English as "The Hard Road to Klondike"), his posthumously published Irish language memoir of living in the American Wild West and of the Klondike Gold Rush, Micí Mac Gabhann wrote often of how often he and fellow Irish-Americans spoke to each other about there being clear parallels between how the United States Federal Government was treating the Native population and how the British Empire was treating the Irish. [11]
In 1919, during the Irish war for independence, Irish president Éamon de Valera went to the US to raise support. He met with the Lac Court Oreille Band of the Ojibwe in Wisconsin. There, in front of the 3,000-member tribe, he was made an honorary chief of the Ojibwe. [12] Joe Kingfisher, the Tribal Chief, described his wishes to give de Valera, "the prettiest blossom of the fairest flower on earth, for you come to us as a representative of one oppressed nation to another". The Irish and Ojibwe traded gifts, the Irish receiving a headdress, and the Ojibwe receiving multiple .38 caliber guns, which they still have today. [9]
De Valera was given the name Nay Nay Ong Abe ("Dressing Feather") after a historic Chippewa chief. De Valera delivered a speech in Irish, drawing a parallel between the Irish and Native American struggles for freedom. De Valera stated:
I speak to you in Gaelic…because I want to show you that though I am white I am not of the English race. We, like you, are a people who have suffered, and I feel for you with a sympathy that comes only from one who can understand as we Irishmen can. You say you are not free. Neither are we free, and I sympathise with you because we are making a similar fight. As a boy, I read and understood of your slavery and longed to become one of you. [13] [14]