Where White Men Fear to Tread:
The Autobiography of Russell Means
with Marvin J. Wolf
As a white man, I took the title of this book to be a challenge. Where White Men Fear to Tread: The Autobiography of Russell Means is, after all, precisely calculated to draw attention to itself by needling a white person’s conscience. Beyond the title, it doesn’t take long after starting the book to feel as if I passed a simple test. It’s like Russell Means is saying “Here is a line. If you dare to cross it you will be confronted with your own ignorance. If you don’t cross it you are a coward, but if you do and you follow along with me as I tell my story to the end you will benefit immensely even though you will face some tough trials just like I did.” So by the last pages of this autobiography I felt like I had taken a few blows, That is to my benefit. Russell Means, possibly the ultimate American Indian warrior of our time, also leaves himself open to blows. He made a lot of mistakes in his life, but he was man enough to write them into these pages so he and others can evaluate them and learn from his life. Whether you are white or not, that line that Russell Means dares you to cross is well worth the risk.
Like all autobiographies, this one starts at the beginning of Means’ life. His parents grew up in the forced segregation of Indian boarding schools and he was of the first generation to grow up as an urban Indian, attending public schools. That generational shift is an important element in his story. Means was a highly intelligent boy who sometimes excelled academically and sometimes struggled to adjust. He never lost a taste for learning though, even until the end of his life. What he experienced might be typical for a lot of Indian children, meaning broken families, alcoholic parents, trouble fitting in, delinquency, and racism. By his teenage years, he was dealing drugs, drinking a lot, committing petty crimes, and turning into a drifter, moving from city to reservation and back again, mostly in search of work. From a young age, he honed his skills at fighting by getting into barroom brawls and his experiences with the Bureau of Indian Affairs were contentious and disappointing. Again, there is a lot for American Indian people to relate to here.
Russell Means’ political awakening came when he attended an Occupy Alcatraz Island demonstration in the 1960s. A band of native activists gathered on the prison island to declare it a sovereign state for indigenous people. Of course it amounted to no more than a little media publicity, but it sparked a fire, fueled by a high octane grade of testosterone, in Means’ heart that began to rage. Means later found himself in the company of the American Indian Movement (AIM), founding the Cleveland chapter of that activist organization where he took over the job of the BIA by doing the work they were set up to do but weren’t doing.
As AIM turned from being a community services oriented organizations to being a more militant revolutionary one, fighting for the sovereignty and independence of Indian people in America, Means entered the most turbulent period of his life. He organized a cross-country tour called the Trail of Broken Treaties, started the militant occupation of the Wounded Knee battlefield on the Pine Ridge reservation in South Dakota, participated in a courtroom riot, helped to destroy the Bureau of Indian Affairs office building in Washington, D.C., and got into a lot of trouble along the way. After several trials, he got exonerated from most of his charges with the help of a team of activist lawyers, though he did end up doing a three year stint in prison. You can criticize Means for embracing violence as his primary tactic and you could possibly say he did more good for his people when AIM was simply providing practical assistance to struggling Indians, but then again, all the violence did draw a lot of attention to the plight of American Indian people and all but started a renaissance in Indian cultural awareness during the 1970s. Besides, the violence goes a long way in illustrating all the pent-up fury that accumulated after so much genocide, broken treaties, stolen land, racial discrimination, and cultural destruction suffered at the hands of the white establishment. The violence is unfortunate, but when looked at in the wider historical context, it isn’t surprising. Part of what makes this book so great is the way Means always tells his story in reference to both history and the contemporary society in which he lived.
After the violent phase of his life, Means became a bit more creative in his approach to activism. He set up a commune to teach people how to live according to traditional Indian ways. He didn’t limit the community to Indians only and in fact allowed people of any race to participate as long as they were there in good faith and willing to contribute something of value to the community. Russel Means had no tolerance for white people who larp as Indians to trick themselves into thinking they are spiritual. He had no tolerance for anthropologists, sociologists, or gawking tourists either. This book makes the point that Indians have a living culture that is neither a museum piece nor entertainment for seekers of novelty.
Also of note is Means’ break with the American progressive Left. While being one of the prominent leaders of the fight for Indian civil rights, he had a contentious relationship with the activists of the post-1960s New Leftt who didn’t approve of his use of violence for political purposes. The big break up came in the 1980s when he visited the Miskito Indians on the est coast of Nicaragua, only to find that the socialist Sandinista party in power were committing genocide against them. After Sandinista militias tried to assassinate Means while conducting bombing campaign against Miskito villages, he returned to America and got shunned by Leftists who refused to believe the Sandinistas would do anything so terrible.
Russell Means turned to the radical American right from then on, making questionable alliances with Larry Flynt, the Unification Church, and the ever-so-flakey Libertarian party who asked him to run in the presidential primary against Ron Paul in 1984. Most Libertarians at that time actually hated Ron Paul and Means lost by only three votes. While Means could sound quite wise and philosophical when discussing the politics of racism and history, he comes off as naive and overly-simplistic when he explains his take on libertarianism. He isn’t any different from other libertarians in that way, but at least in his case it makes sense in the context of an Indian activist who wants freedom from the U.S. government for his people who are sitting on broken treaties that guaranteed them just that.
Unfortunately for everybody, it becomes clear that other Indians were incapable and not motivated enough to keep up with Mean’s never-ending energy and commitment to his cause. He was just one of those people with too much power, moving too fast through life for other people to keep up with.
By the end of the book, Russell Means is living in a treatment facility for people with anger management problems, a place he went to voluntarily. While acknowledging that his anger motivated him to do a lot to uplift his people, he was also courageous enough to admit that his rage also destroyed a lot of relationships in his personal life and led him to commit unnecessary acts of violence that did no one any good. After all he accomplished, he ends his story where he began: with an insatiable desire to learn and improve.
Means didn’t just live the life of a warrior; he also lived the life of an intellectual with a complex mind and a willingness to look at ideas from multiple perspectives. After reading this, it becomes clear that this autobiography is not just about Means telling his story to the world, but it is also a chance to reflect on his own life, searching for what he did right and what he did wrong with the intention of correcting the mistakes he made in the twilight years of his life. Means spent his life attacking American society while trying to rebuild the culture of Indian people and finished by looking in the mirror and confronting the most horrible things he did. Taking that kind of responsibility requires strength of character, a kind of strength that a lot of leaders in America and the world don’t have. I’m certain that Means would say this strength came from his people’s traditions and his connecation to nature.
As a book, there isn’t much here to criticize. Most of it is exciting with non-stop action, running along at a fast and smooth pace. Russell Means is such a polarizing figure though that there may be times when some readers will feel alienated from the story. His machismo might turn some weaklings off; he always did hate pacifists anyways. Otherwise, he says and does a lot of things that will be objectionable to just about anybody. But whether you agree with all of it, some of it, or none of it, he presents his ideas and life story in such a way that it never gets dull and never ceases to make you think.
And yet another great thing about this book is that it gives such a clear picture of what life for Indians, be they urban Indians or reservation Indians, are living through in our times. This is a perspective that will rarely be found in other books. It’s not about the “noble savages” you see depicted in Santa Fe tourist trap art, Walt Disney cartoons, or the junk new age shaman fantasies of Carlos Castaneda. It shows you realistically how real Indians live in the real world in the very real times we are in. This is where many people in our day will fear to tread, be they hippy Indian wannabes or conservatives and businessmen who turn a blind eye to the damage America and other countries have done to indigenous people.
So should white people fear to tread into the pages of this book? I should hope not as long as you are the kind of white person who cares about humanity and can take some constructive criticism without having an existential crisis. Russell Means can be intimidating; he is at times nasty, cruel, violent, impulsive, egotistical, condescending, and a bit of a publicity seeker, but he also has a caring side, a sly sense of humor, an ironic intellect, and an abundant love for his own people, the planet Earth, and, believe it or not, for humanity as a whole. Despite all his rage, he ends up where Malcolm X did after his pilgrimage to Mecca. No, white people and people of any other enthnicity or race, should overcome any fears they have and dive deeply into these pages. That’s what Russell Mean wants. Taking into consideration the things he says will only make you stronger, even if they do hurt. That is the approach of the warrior, even if it means merely being a literary warrior. Go ahead and read this book. I dare you. You’re a coward if you don’t.
Like all autobiographies, this one starts at the beginning of Means’ life. His parents grew up in the forced segregation of Indian boarding schools and he was of the first generation to grow up as an urban Indian, attending public schools. That generational shift is an important element in his story. Means was a highly intelligent boy who sometimes excelled academically and sometimes struggled to adjust. He never lost a taste for learning though, even until the end of his life. What he experienced might be typical for a lot of Indian children, meaning broken families, alcoholic parents, trouble fitting in, delinquency, and racism. By his teenage years, he was dealing drugs, drinking a lot, committing petty crimes, and turning into a drifter, moving from city to reservation and back again, mostly in search of work. From a young age, he honed his skills at fighting by getting into barroom brawls and his experiences with the Bureau of Indian Affairs were contentious and disappointing. Again, there is a lot for American Indian people to relate to here.
Russell Means’ political awakening came when he attended an Occupy Alcatraz Island demonstration in the 1960s. A band of native activists gathered on the prison island to declare it a sovereign state for indigenous people. Of course it amounted to no more than a little media publicity, but it sparked a fire, fueled by a high octane grade of testosterone, in Means’ heart that began to rage. Means later found himself in the company of the American Indian Movement (AIM), founding the Cleveland chapter of that activist organization where he took over the job of the BIA by doing the work they were set up to do but weren’t doing.
As AIM turned from being a community services oriented organizations to being a more militant revolutionary one, fighting for the sovereignty and independence of Indian people in America, Means entered the most turbulent period of his life. He organized a cross-country tour called the Trail of Broken Treaties, started the militant occupation of the Wounded Knee battlefield on the Pine Ridge reservation in South Dakota, participated in a courtroom riot, helped to destroy the Bureau of Indian Affairs office building in Washington, D.C., and got into a lot of trouble along the way. After several trials, he got exonerated from most of his charges with the help of a team of activist lawyers, though he did end up doing a three year stint in prison. You can criticize Means for embracing violence as his primary tactic and you could possibly say he did more good for his people when AIM was simply providing practical assistance to struggling Indians, but then again, all the violence did draw a lot of attention to the plight of American Indian people and all but started a renaissance in Indian cultural awareness during the 1970s. Besides, the violence goes a long way in illustrating all the pent-up fury that accumulated after so much genocide, broken treaties, stolen land, racial discrimination, and cultural destruction suffered at the hands of the white establishment. The violence is unfortunate, but when looked at in the wider historical context, it isn’t surprising. Part of what makes this book so great is the way Means always tells his story in reference to both history and the contemporary society in which he lived.
After the violent phase of his life, Means became a bit more creative in his approach to activism. He set up a commune to teach people how to live according to traditional Indian ways. He didn’t limit the community to Indians only and in fact allowed people of any race to participate as long as they were there in good faith and willing to contribute something of value to the community. Russel Means had no tolerance for white people who larp as Indians to trick themselves into thinking they are spiritual. He had no tolerance for anthropologists, sociologists, or gawking tourists either. This book makes the point that Indians have a living culture that is neither a museum piece nor entertainment for seekers of novelty.
Also of note is Means’ break with the American progressive Left. While being one of the prominent leaders of the fight for Indian civil rights, he had a contentious relationship with the activists of the post-1960s New Leftt who didn’t approve of his use of violence for political purposes. The big break up came in the 1980s when he visited the Miskito Indians on the est coast of Nicaragua, only to find that the socialist Sandinista party in power were committing genocide against them. After Sandinista militias tried to assassinate Means while conducting bombing campaign against Miskito villages, he returned to America and got shunned by Leftists who refused to believe the Sandinistas would do anything so terrible.
Russell Means turned to the radical American right from then on, making questionable alliances with Larry Flynt, the Unification Church, and the ever-so-flakey Libertarian party who asked him to run in the presidential primary against Ron Paul in 1984. Most Libertarians at that time actually hated Ron Paul and Means lost by only three votes. While Means could sound quite wise and philosophical when discussing the politics of racism and history, he comes off as naive and overly-simplistic when he explains his take on libertarianism. He isn’t any different from other libertarians in that way, but at least in his case it makes sense in the context of an Indian activist who wants freedom from the U.S. government for his people who are sitting on broken treaties that guaranteed them just that.
Unfortunately for everybody, it becomes clear that other Indians were incapable and not motivated enough to keep up with Mean’s never-ending energy and commitment to his cause. He was just one of those people with too much power, moving too fast through life for other people to keep up with.
By the end of the book, Russell Means is living in a treatment facility for people with anger management problems, a place he went to voluntarily. While acknowledging that his anger motivated him to do a lot to uplift his people, he was also courageous enough to admit that his rage also destroyed a lot of relationships in his personal life and led him to commit unnecessary acts of violence that did no one any good. After all he accomplished, he ends his story where he began: with an insatiable desire to learn and improve.
Means didn’t just live the life of a warrior; he also lived the life of an intellectual with a complex mind and a willingness to look at ideas from multiple perspectives. After reading this, it becomes clear that this autobiography is not just about Means telling his story to the world, but it is also a chance to reflect on his own life, searching for what he did right and what he did wrong with the intention of correcting the mistakes he made in the twilight years of his life. Means spent his life attacking American society while trying to rebuild the culture of Indian people and finished by looking in the mirror and confronting the most horrible things he did. Taking that kind of responsibility requires strength of character, a kind of strength that a lot of leaders in America and the world don’t have. I’m certain that Means would say this strength came from his people’s traditions and his connecation to nature.
As a book, there isn’t much here to criticize. Most of it is exciting with non-stop action, running along at a fast and smooth pace. Russell Means is such a polarizing figure though that there may be times when some readers will feel alienated from the story. His machismo might turn some weaklings off; he always did hate pacifists anyways. Otherwise, he says and does a lot of things that will be objectionable to just about anybody. But whether you agree with all of it, some of it, or none of it, he presents his ideas and life story in such a way that it never gets dull and never ceases to make you think.
And yet another great thing about this book is that it gives such a clear picture of what life for Indians, be they urban Indians or reservation Indians, are living through in our times. This is a perspective that will rarely be found in other books. It’s not about the “noble savages” you see depicted in Santa Fe tourist trap art, Walt Disney cartoons, or the junk new age shaman fantasies of Carlos Castaneda. It shows you realistically how real Indians live in the real world in the very real times we are in. This is where many people in our day will fear to tread, be they hippy Indian wannabes or conservatives and businessmen who turn a blind eye to the damage America and other countries have done to indigenous people.
So should white people fear to tread into the pages of this book? I should hope not as long as you are the kind of white person who cares about humanity and can take some constructive criticism without having an existential crisis. Russell Means can be intimidating; he is at times nasty, cruel, violent, impulsive, egotistical, condescending, and a bit of a publicity seeker, but he also has a caring side, a sly sense of humor, an ironic intellect, and an abundant love for his own people, the planet Earth, and, believe it or not, for humanity as a whole. Despite all his rage, he ends up where Malcolm X did after his pilgrimage to Mecca. No, white people and people of any other enthnicity or race, should overcome any fears they have and dive deeply into these pages. That’s what Russell Mean wants. Taking into consideration the things he says will only make you stronger, even if they do hurt. That is the approach of the warrior, even if it means merely being a literary warrior. Go ahead and read this book. I dare you. You’re a coward if you don’t.
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