From historical representation to current imagery, the Native American is often portrayed as an enemy of progression and people. It is vital to correct this perception in order to recognize that Native Americans strive to respect life and practice peace. With historical actions such as counting coup and actively being a relative to others, Native Americans have practiced this nonviolent priority. To understand these peaceful actions, we must understand how we arrived at the perception of the violent Native.

Rethinking Native Americans

Within the U.S. alone, there are over 570 federally recognized tribes. Within this mosaic of Indigenous beauty are hundreds of languages, cultures, religions, and there is also a complicated history with the inhabitants of the United States. We are often perceived as the enemy, the savage, but Natives are innately a peaceful people and work diligently toward a peaceful resolve.

Does a peaceful Native sound like a dichotomy? Throughout history, we have been told the tales of the Native American. Although our historical books suppress the complete story, we have heard how kind the Wampanoag were to the Pilgrim. We have all seen, and possibly been forced to act out, the friendly Native at the Thanksgiving table.

Just as the narrative changes from the Pilgrim to colonization and into settlerism, the story of the Native changes as well. The tone shifts from friendly welcoming people to missiology focus and into the savage of our American history books.

There was a perceived innocence of the Pilgrim when they came to this land. As Separatists, they were escaping a religious form of oppression and landed here, traumatized and desired acceptance  —  similar to others who have been victimized. The narrative portrays the Native as welcomer to the newcomers.

As time goes on migrants evolve from religiously persecuted to the conqueror. Not only does the stance of victim dissolve, but the mindset of rightful ownership becomes the tone of the colonizer. The Native people became portrayed as savages that required taming. White superiority further takes root as settlers covet the flourishing land and the narrative shifts yet again in portrayal of the Native. We became the enemy that was keeping Euro-centric civilization from happening. We became the barrier to someone else’s profitable life. We were the issue, so we became the violent enemy. Being a peacemaker and listening does not make us weak, as Native people, rather it is a practice of strength.

Think of mascots, chants, symbols, visions of the Native — this skewed reality keeps us held captive in a biased plane of war and the warrior, with a weapon in hand. Yet, at the heart of the Native American is a desire to be seen and respected as an Indigenous people to this land. At the foundation of our existence is peace rather than violence.

Much like the Satyagraha with Gandhi and Civil Rights with Dr. Martin Luther King, Jr., Native Americans have similar elements to these peaceful communities and movements of the mid 20th century. Traditionally, we maintain a nonviolent mindset in the midst of chaos or violence.

As a Mvskoke woman and pursuer of racial reconciliation in the U.S., I implement these traditional ways into my life. I want to be a herkv-háyv, peacemaker, and actively mapohícetv, listen. Being a peacemaker and listening does not make us weak, as Native people, rather it is a practice of strength. Much like reconciliation is practiced today, we show respect for the opposer yet stay true to our traditional values, and also biblical values.  

Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. If it is possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.” No, “if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.” Do not be overcome by evil, but overcome evil with good. Romans 12:17-21 (NRSV)

Counting Coup

Historically, one of the highest honors for a Native American warrior is approaching opposition and remaining as close to them as possible, with no violent intention. For the individual, Native Americans call this “counting coup.” Lived out by our High Plains relatives, counting coup means to be close enough to kill your enemy but you refrain from causing them harm or death. Lived out by our High Plains relatives, counting coup means to be close enough to kill your enemy but you refrain from causing them harm or death.

We see this displayed in modern Native culture in the midst of conflict. In July of 2020, as the President of the United States made his way to Mount Rushmore for a controversial fourth of July celebration, Native Americans protested, as they have for generations, against the defamation of Mount Rushmore. Rushmore is part of the Black Hills, a sacred site meaning “the Heart of Everything That Is,” by the Lakota Sioux.

Amidst the protest of the President’s visit, a Native American man counted coup in the middle of the route to Mount Rushmore. As the protestors ceremoniously sang and prayed, he displayed nonviolent protest toward a law enforcement officer on guard. As he moved, arms gliding in the air in a beautiful ceremony, he reached down and tapped feathers on the officer’s leg. Close enough but not harming, knowing he could strike or receive violence in return — he was counting coup.

Sherri Mitchell, JD (Weh'na Ha'mu Kwasset), Penobscot, describes Native people’s desire for peace, from the standpoint of counting coup, as “I’m close enough that I could choose to hurt you, if that were my intention. It is not my intention to hurt you. I honor your right to live and I ask that you honor my right to live as well.” There is a respect for life, both quality of and literal, while showing resistance to an opposing stance.  

Being Relatives

Native nonviolent conflict resolution also extends beyond our own citizenship. We are active neighbors to our non-Native relatives.

The summer of 2020 was a time of unrest in the United States. Following the murder of George Floyd, protests were displayed in every major city and Native Americans came out in support of our Black relatives. “We join the many voices against police brutality, racism and inequity. Their voices and their messages are ours and are important and must be heard,” Oneida Nation Chairman Tehassi Hill said in a statement. “We will continue to peacefully raise our voices and express our opposition.”

We mobilize for protests. The Native ability to mobilize for anti-violent protest, shows our collective strength. We protest by running, riding, marching, praying, dancing and singing. We are a creative people and our activism shows the variety of ways we engage in anti-violent protest or resolution. We know there is strength and quality in the collective voice, so we bring other Natives to the table to speak to specific aspects of an issue — lawyers, environmentalists, doctors and sociologists. The Native ability to mobilize for anti-violent protest, shows our collective strength. We protest by running, riding, marching, praying, dancing and singing. We are a creative people and our activism shows the variety of ways we engage in anti-violent protest or resolution.

Patience in nonviolent resolution is a cultural practice for Native America. The struggle of our people has been our reality for centuries, so we know it will take time. Even in our activism, we display longevity in our strategy. While others compete with opposition, we desire cooperation. We are assertive but not aggressive. We actively listen to others, with respect and with the desire to learn. Being patient does not mean that we are passive.

As a Mvskoke, the presumption that Native Americans are wired for violence as a first step, harms the collective culture and as well as the individual pursuit to eradicate injustice. We experience this assumption played out in a variety of ways within the broader society, and it is imperative to change the narrative — for Native Americans as a whole and for our individual work toward justice.

Conclusion

Let us then pursue what makes for peace and for mutual upbuilding. Romans 14:19 (NRSV)

I am hopeful. Our country’s history does not have to be our future and I am continually encouraged by those who live out steps of peace as we work toward justice.

Although counting coup is a practice reserved for specific individuals within the Native American community, the foundational principle is practical for non-Native people as well. When we find ourselves in opposition, there should be respect for others as a creation of God and engage peacefully in both action and word.

We are all relatives to one another. Being a relative means to support one another and come alongside one another in their time of need. This is a biblical view of the kingdom of God. We see Jesus teaching us to love your neighbor as yourself, throughout the Gospels.

How do these practices of counting coup and being a good relative play out in a practical sense?

1. Respect‍‍‍
‍Respect one another as a creation of God, with a purpose in the will of God. We are not called to only respect one another in agreement, we are to respect through disagreement as well. We know our words and actions can hurt, and we may even have reasons to hurt one another, but God calls us to pursue peace — no matter how hard it is.
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2. Pray
‍For those who are followers of Christ, taking time to stop and communicate with God can settle our emotions and center our focus on Godliness. This helps us to enter a time of controversy without being focused on our thoughts and actions, but God’s heart and desire for us. When we find ourselves in opposition, there should be respect for others as a creation of God and engage peacefully in both action and word.

3. Listen
‍Do not just listen in order to respond. Pursue the practice of listening so you can learn a different perspective or stance. When we actively listen to one another’s issues, it is much easier to approach with respect, and perhaps empathy. Listening does not mean we ignore truth and avoid standing on truth, it simply means to take the time to slow down in order to understand before engaging.

I want to conclude now with the words of Bernice King, “Seek out your brothers and sisters of other cultures and join together in building alliances to put an end to all forms of racial discrimination, bigotry, and prejudice. There are people of good will of all races, religions, and nations who will join you in common quest for the betterment of society.”