Dawn decides to extend her white, privileged largess to the poor suffering Zuni people by throwing a party for the white, privileged kids of Stoneybrook. This book infuriated me when I was young because it was a racist piece of garbage. I remember making my mom read it, and she was mad too, and we tried to find out who "Harry and Sandy Colt" were. (They're the people who got a special thanks because of their information on Zuni culture.) My mom tapped all her resources at the schools, and at the 8 Northern Pueblos meetings, but we never learned their identities. When I was in my early 20s I briefly dated a man from Zuni, and I asked him if he knew Harry and Sandy Colt. Neither he, or his father had ever heard of them, despite having both grown up in Zuni. His father said those names were either made up, or Harry and Sandy Colt were white hippy anthropologists who wrote a master's thesis on the Zuni people. I kick myself to this day for not writing an angry letter to Ann M Martin about this book.
Things I remember from reading this as a kid:
The Pikes (those hated Pikes) being disappointed that the Zunis didn't have what they deemed proper Indian names. And then deciding that since someone had a name like Red River, that the Zunis must be legit after all. Thanks for your approval of our sovereignty, Pikes.
Zuni constantly being referred to as a "tribe" (Zuni is a tribe in only the loosest, whitest sense of the term) and a reservation. ZUNI IS A PUEBLO!!! IT IS NOT A RESERVATION!!! PUEBLO PEOPLE DO NOT LIVE ON RESERVATIONS BECAUSE THE GOVERNMENT NEVER MOVED THEM FROM THEIR ANCESTRAL LANDS!!!!
The fictional Zunis making a lot of references to extended family like aunts and cousins. This was actually something I appreciated as a kid because Pueblo people do live closely with their extended family. I was (and am) much closer to my cousins and their children (and now their grandchildren) than I am to my sister and her kids.
The baby sitters secretly tracking down the principal of the fictional Zuni school so they can surprise them with the money they raised. There's something about how they call New Mexico information and get his address which I knew was ridiculous. In the 90s the Pueblos did not have physical addresses. Tribal offices and facilities did, and sending the money to a building like that would make more sense than sending it to the school principal's home address.
Things I've considered since reading this as an adult:
The Pikes infuriate me again when Adam is upset that his pen pal just looks "you know, like a kid." When his sisters ask what he thought his pen pal would look like, Adam says he thought he would look "Like an Indian, I guess." He's sort of embarrassed about it, but then he brings up the stupid name thing again. He wants his pen pal to have a "real" Indian name like "Chief Rocking Horse" or something horrible and racist, not Conor White. His sisters try to comfort him by saying "Maybe it's short for White Horse. . . or White Smoke Signals." ARE YOU KIDDING ME, PIKES??? Vanessa then reads her letter from her pen pal out loud, and I am completely confused about what I'm supposed to be offended about -- the fact that white people assume that the layout of pueblos haven't changed in four hundred years, or the fact that white people think that Indians live in large extended families to break up "the work." Vanessa's pen pal asks why she doesn't live with her other relatives, and says "It must be hard to get all the work done." A Pueblo kid would never, ever say this. Pueblo people do not share "the work" anymore than any other people living in close proximity, like the idiotic Pikes. And Pueblo kids who have access to cable TV, Nintendo, and Ninja Turtle movies know full well that white people don't live with their extended families. As a Pueblo girl reading the BSC books (many of which I checked out at my pueblo's library) I didn't think living so close by to my aunt, my uncle, my great-aunt, my cousins, their spouses, and all my cousin's children was unusual. Most Pueblo people live that way. We don't all live in one house, we have our own houses, but they're close to each other, and I often spent the night at my great-aunt's house. or at one of my cousins house. I also knew (thanks to reading the BSC, but also because of TV, movies, and having lots of friends in the wider world) that white people often live far away from their parents, or other extended family. I didn't consider it anything to make a fuss about. Granted, Zuni is considered one of the most traditional Pueblos, and they have kept a lot of traditions that most of the other Pueblos have given up on, but any kid living there would know full well how white people live. Native people are constantly smacked in the face with white culture through TV, movies, magazines, websites, and you know, LIFE IN GENERAL!
Dawn assumes that "compared to the Zunis, we were probably rich." Now why does she assume that? There was nothing in the few letters she heard the Pike kids reading to imply that the Zunis were poor. Many Zunis are actually fairly well off since their jewelry, art, and fetishes are so sought after, and they don't live an extravagant lifestyle. Zuni is under the jurisdiction of the nineteen pueblos of New Mexico, who are all under the jurisdiction of the Bureau of Indian Affairs (BIA) a US government agency within the Department of the Interior. It sucks that they had a fire, and the school burned down, but there is no reason for Richard to imply that their buildings aren't up to code, and no reason for Dawn to think that the people of Stoneybrook should come to the rescue. The nineteen pueblos actually set pretty high standards for their public buildings and programs, and all the pueblos help police each other. That doesn't mean a gas station can't explode, and cause a fire that can get out of control quickly, but the BIA and the governors of the other pueblos can ensure that money, clothing, food, shelter, new school supplies, a new building, and anything else Zuni pueblo needs will find their way to the right people. Maybe what Dawn means is that compared to most small communities, Stoneybrook is probably rich, but why she thinks that means it's her job to save the poor, pathetic Indian (excuse me, Native Americans) who lost their school and their homes and have no way of helping themselves is beyond me. I guess I'm insulted not by Dawn's well-meaning yet misplaced charity, but by the fact that she doesn't understand that Pueblo culture is set up so that there is always a support system. The reason why the Pueblo people were never forced off their lands is because the pueblos banded together in the 1600s to revolt against the Spanish, and throw them out of the state. When the Spanish returned to Santa Fe ten years later they couldn't break the alliance that had formed among the nineteen pueblos that is still in place to this day. The Spanish realized that they couldn't bully a group of savages into submission, especially when they are UNITED savages; and the Pueblo people realized there was no way to make the rich, determined conquistadores leave for good. So the Spanish people, and the Pueblo people settled down to squabble over boundaries, and compromises, intermarrying along the way. The Spanish never again tried to conquer the Pueblos, and the Pueblo people never tried to force the Spanish out completely. But due to the Pueblo Revolt, the pueblos have formed a network that ensures that any pueblo that needs help or support will receive it from someone. If Dawn thinks she can compare her sad fundraising efforts to the nineteen governments of the Pueblos, then she is dreaming.
When Dawn tells the entire elementary school about her idea to raise money for Zuni she tells them not to tell their pen pals so they can surprise them. One, I assume someone like a responsible adult has approached Zuni's school leaders and/or community leaders (remember in pueblos they are interchangeable) and asked if they could accept a donation. Two, kids cannot keep secrets like that. Someone would have said something.
This book would be incredibly boring if not for my outrage about the portrayal of Native people in New Mexico. However, I thought it made some good points about how stupid people are when they donate items. Dawn's house is a drop-off point for donations, and she sees the crap people bring in. "A lot of it was pretty junky, to be honest -- stuff I would be embarrassed to send to New Mexico," she thinks. When my husband worked for a housing initiative several years ago there was a huge faction of people in the city who thought that homeless people should be grateful for any clothing and household items, even if they were falling apart or broken. They believed that people who live in low-income housing shouldn't have beds as long as they had sleeping bags, and so on. I was feeling pretty friendly toward Dawn for a few paragraphs until she says: "Why would anyone send hot cocoa to people who lived in the desert? And the imported chocolates were wonderful but not exactly necessary." I have lived almost my whole life in the desert and I LOVE hot chocolate. Why shouldn't people who live in the desert be allowed to drink hot chocolate? Most people who live in hot climates learn pretty fast that the best way to stay cool is to drink hot beverages. And only Dawn would say something stupid like chocolates are not necessary. Give me a break, carob girl. But it's amusing that the kids donate items that their parents never use because they figure someone should enjoy them, and the adults are embarrassed that they want these items back. . . but they are willing to donate their junkier stuff. Ah, people who think they are generous and giving.
I didn't think about this as a kid, but as an adult this point really bothers me. The kids are supposed to raise money for Zuni (for what exactly, I don't know) and have a food and clothing drive. For their reward for doing this they get a big slumber party with games, and prizes, and food. So Dawn convinces local businesses to donate pizzas and funds to pay for the party. Why is there such an extravagant reward that costs so much money, and gets the kids such an awesome prize when all they did was donate their old clothes, and earn a little money for their sister school? Wouldn't everyone have been better off going to the local businesses directly and ask them to donate money to Zuni and just be done with it? It's like those ridiculous black tie dinners that charge you twenty thousand dollars a table, then give you a nice dinner, and somehow the proceeds (and is there much "proceed" left when you rent the dining room, pay for waiters, buy the food, and so forth?) go to help someone who doesn't get the nice dinner, but maybe gets a little money. People would just be better off if someone donates twenty thousand dollars directly to the people they claim they are helping.
The principal of Zuni's elementary school sends a letter to Stoneybrook saying that the money they donated "helped enable us to obtain financing for the construction of a new school." I can promise you that it absolutely did not. The US Government is pretty strict on what Native tribes can do with donated money, and building new schools is not one of them. When buildings are damaged or destroyed Native tribes can apply for grants or funding through government agencies, or certain non-profits. Or they can ask the BIA to scrounge up some money for them. Or they can use their own infrastructure and economies to pay for the building themselves (yes, Native people do use casino money to make their communities stronger). Because of the federal government's oversight on donations coming into Native communities, most Indigenous groups are cautious about accepting large donations. The letter goes on to say that the government has agreed to grant Zuni disaster funding relief, possibly because Stoneybrook has showed how much they care about the poverty-stricken Zunis. That's great, but it has nothing to do with Stoneybrook. In the real world a donation from a rich, white suburb might compromise disaster funding from the government. And once again, just for emphasis. . . THE NINETEEN PUEBLOS WOULD HAVE GOTTEN ALL THE ZUNIS NEEDS TAKEN CARE OF. THE PUEBLO PEOPLE DON'T NEED WHITE TEENS FROM CONNECTICUT TO SAVE THEM! This book really horribly portrays the Native people of New Mexico, and it's really, really offensive.