Susan
Devan Harness. Bitterroot: A Salish
Memoir of Transracial Adoption. University of Nebraska Press, 2018. 335 pp.
ISBN: 9781496207463.
https://www.nebraskapress.unl.edu/university-of-nebraska-press/9781496207463/
It seems important to identify
myself before beginning this review. I am a non-enrolled member of the
Confederate Salish and Kootenai Tribes (CSKT). I grew up on the Flathead Indian
Reservation for most of my life, although, as an academic I have been more
transient than I would like in my adult life. My síleʔ
(grandfather) worked for the Tribes all of my life, and my t̓úpyeʔ (great-grandfather) was a cornerstone of the Séliš u Qlispé Culture Committee
until he passed away in the spring of 2016. Because of these connections to the
CSKT community, and the Flathead Indian Reservation more broadly, I am in a
unique position to review Susan Devan Harness's memoir, Bitterroot: A Salish Memoir of Transracial Adoption. The following
review has not been vetted or approved by the CSKT community, but rather
reflects my individual engagement with Harness's deeply moving and powerfully
honest book.
Harness's
book showcases both her expertise as a cultural anthropologist researching
transracial Native American adoption and her personal experiences with the
difficulties of growing up Indian in a white world in Montana. Bitterroot is a profoundly personal
account of what it means to battle two diametrically opposed versions of
internalized and externalized racism. Harness's academic training as a cultural
anthropologist makes the work feel widely accessible and universalizes a
particular subset of the struggles associated with what it means to be Native
in the twentieth and twenty-first centuries. The book is part of a series on
"American Indian Lives" published by the University of Nebraska Press, a
collection that spans genres: from interviews, historiographies, and community
stories to biographies, autobiographies, and memoirs. Bitterroot fits nicely into this collection of first- and
second-hand accounts of Native lives, with the added valence of telling a story
that looks in from the outside and out from the inside. Harness's memoir captures
what happens when you know you are an Indian, but do not have the privilege of
knowing the sense of community and pride that should accompany that identity.
In the absence of positive representations of Native people, Harness's
childhood was punctuated with negative and racialized stereotypes of Native
people that run rampant in Montana and the rest of the North America. Harness
felt compelled to not be the Indian depicted in pop culture. She wanted to be a
different kind of Indian, one who would be accepted by the white community she
grew up in. This understandable compulsion manifested in a lifelong identity
struggle that impacted her mental health, self-esteem, personal relationships,
and, perhaps most importantly, her efforts to reconnect to the Salish family
that she lost when she was a baby.
Bitterroot proceeds in
a mostly chronological fashion, beginning with Harness's childhood in her white
adoptive family and moving through her tumultuous collegiate and early adult
experiences before focusing on the process of finding and reconnecting with her
Salish family on the Flathead Indian Reservation. There are interruptions that
sometimes flash forward--but, more often, backward--to provide context or provide
historical explanations for major components of Salish identity and experience,
like the Dawes Act of 1887, the Hellgate Treaty of
1855, and the Indian Child Welfare Act of 1978 (ICWA). These historical
interventions are welcome reprieves from the autobiographical writing that,
although moving, can feel overwhelmingly negative and a little repetitive when
reading for longer durations. Furthermore, they make the text accessible to
Native and non-Native people who do not have a detailed background in the legal
and governmental aspects of the Confederated Salish and Kootenai Tribes'
colonial history.
Like
many Native children born pre-ICWA, Harness, along with two of her siblings,
were removed from their family home on the Flathead Indian Reservation and put
up for adoption in 1960. She was adopted rather quickly by a white couple who
moved around Montana, following her adoptive father's job as a wildlife
biologist. Her parents were transparent about Harness having been adopted, but
less so about why she was in the system to begin with. The chapters about
Harness's childhood (roughly chapters 1-6) are shaped by the initial
conversation with her father in 1974 when she was fifteen years old about her
"real parents" (5). When she asked her adoptive-father what happened to her biological
parents, she was told they died in a drunk-driving accident. Pressing on,
Harness asked about what other family she might have left. Her father told her,
"I don't know about brothers and sisters. I heard you had an uncle somewhere in
Arizona. Phoenix, I think it was. But he was a drunk, no-good bum. It's better
you don't get ahold of him... He and his family would leech off you for as long
as you'd let them, and you have a kind and generous heart, they'd realize
they'd hit the mother lode" (8). Her father's racist characterization of Native
people seems to be validated by Harness's early experiences in the world as a
brown child in a white family: being followed while shopping, being refused
service in favor of white patrons, hearing stories from other adults about the
difficulties of renting to Natives, etc.
It
is these racialized stereotypes that fueled Harness's adoption in the first
place. Natives were (and often still are) considered unfit parents due to
poverty, addiction, non-traditional family structures, and absentee parents. It
was assumed that Harness would have a "better life" growing up with white
parents. The lie behind this assumption is, perhaps, the central point made by Bitterroot.
Since she was taken as a very young baby from her biological (read Native)
family, Harness's early stories focuses on the life she had with her adoptive
family--many of these narratives show that problems often considered endemic to
Native communities, are just as prevalent and traumatic in white families. As a
young adoptee, Harness struggled with her father's alcoholism, her parents'
unamicable divorce, and her mother's absenteeism resulting from undiagnosed and
untreated bipolar disorder. Regardless of having grown up in a non-Native home,
Harness was "uncomfortably aware of [her] role as a statistic: I am American
Indian; I am from a 'broken home'; one of my parents was an alcoholic; and one
of my parents had mental-health issues" (80).
This
understanding was the backdrop to her first attempt at college at Montana State
University (MSU) in Bozeman. After succumbing to the pressure of the party
crowd as a form of escapism, Harness was put on academic probation, then
academic leave, eventually dropping out of MSU. After working for a while at
Yellowstone National Park, Harness returned to school at the University of
Montana (UM) in Missoula, a short, forty-five-minute drive from the Flathead
Indian Reservation. She majored in anthropology, "a forbidden discipline among
Natives" because she "believes it is the only way [she is] ever going to learn
about Indians, about being an Indian" (102). The successful completion of her
degree at UM marks the transition from Harness's accounts of her youth to a
more pointed recounting of her experience as an adult trying to find her way
back to the Reservation and the Salish community in a meaningful and fulfilling
way.
After
finding out the details of her adoption and biological family, Harness makes
several unsuccessful attempts to reconnect with her birth-mother, before a
letter to the editor in the tribal newspaper, the Charkoosta,
prompted one of her sisters to call her in May of 1993: "This is your sister,
Roberta. Ronni Marie, your other sister is here with me. We've been looking for
you since you turned eighteen" (141). However, this phone call was not the
beginning of a fairy-tale ending to Bitterroot,
but rather the continuation of a life-long attempt to figure out how Harness
could understand who she is without knowing where she came from. The phone call
and subsequent family reunion did not result in deep connections with her birthmother
or siblings, but did help foster important connections to aunts, uncles, and
other tribal members who have supported Harness in her personal life and
academic work.
This
final section of Bitterroot (chapters
10-19) integrates Harness's personal and academic experiences into a collage of
self-discovery that is raw, honest, and equal parts elating and unexpected. These
vignettes expose and articulate the revelation that has whirled like a deadly
undercurrent throughout the whole story: "[t]he shame
comes because living in white America hurts, [but] being rejected by my tribal
people hurts more" (236). The conversations between Harness and her biological
brother, Vern, that conclude the book show that "drinking and its consequences
are the same worldwide" (205). Vern grew up with his and Harness's biological
mother, and, much like Harness, suffered the effects of alcoholism. Harness and
Vern meditate on the way that alcoholism effects both Native and White
communities, but is stigmatized in much different ways. Harness's adoption into
a White family did not save her from the trauma of alcoholism, but it did
complicate her relationship with alcoholism and race-based stereotypes in a way
that wasn't true for Vern. He was able to reconcile his experience of
alcoholism within a community of Native people who understood the nuances and
effects of tropes like the "drunk Native." Unlike the first two sections which
are colored with Harness's internalized anti-Native racism, this final section,
reframed by Vern through the lens of confession and understanding, escapes
those traps and feels triumphant in its own ways. It's not the ending most
readers would hope to find--the one that ends with a series of photos from years
of big, joyful holiday gatherings--but rather the "real," untidy ending,
reflective of transracial adoption and the Native experience as a whole.
Overall,
Bitterroot: A Salish Memoir of
Transracial Adoption will find an audience in both Native and non-Native
audiences, not just because of its topic or genre, but because the bifurcated
identity that did so much damage to Harness is the thing that allows a varied
readership to engage and empathize with her experience. In this way, Bitterroot is a unique approach to
Native American narratives. Most contemporary stories of Native experience
focus on a central Native figure situated within a Native community. These
narratives often showcase stories of success and triumph, of individuals and
communities coming together to overcome whatever stigma or struggle they collectively
have. Alternatively, Harness tells the story of a Native girl forced to
confront all the same stigmas and challenges, but doing it alone, without the
benefit of a Native community. While we never get a final image of Harness fully
reconciled and at home in a wholly Native community, we do get a sense of
clarity from her--clarity about who she is and how she can embrace her identity
along with the trauma that forged it to help others who are in similar
situations. She does not focus extensively on what she learned from tribal
elders throughout her journey to reconnect with her Native family, but, as a
person who has had the privilege of learning from Salish elders, I find Harness's
style reflective of these teachings. During language camps, coyote stories, and
other gatherings we are often reminded that the young people among us are the
most important, the ones who are learning and watching and listening. It is
those young people who will remember and pass on our ways, and so it is for
them that we heal. It is for the young people that we reconcile our pasts,
write our trauma, tell our stories, so that they might know better how to carry
on in the future. Harness's memoir tells a story that we are not often told,
one that has taken a generation of knowledge from us and held it hostage,
trapped in liminal spaces just out of reach, locked in government offices and
files. Hers is a story that our old people remember, but cannot tell, and one
that our young people need to hear. Her homecoming may not have been what she
wanted it to be--she still remains slightly removed from her Native family. But
this dissatisfying ending reminds us of what we lost in the generations before
ICWA and what has remained lost in the years since.
Tarren Andrews, University of Colorado Boulder