Manifest Destiny in the American West
West-Seminar
Research Paper
A Manifest Journey
Manifest Destiny is the belief that white Americans were unique, and that they were destined to supplant other cultures with their own as they moved across the North American continent. Manifest Destiny is clearly intertwined with the mythical American West. This paper will attempt to show how attitudes of Euro-American uniqueness were prevalent in the actual West by contrasting and comparing narratives from two white emigrants, Harriet Loughary and Hugh Heiskell, and two Native Americans, Sarah Winnemucca and Chief Joseph. I chose these two ethnic groups because white emigrants directly supplanted many Native Americans in fulfilling the predictions of Manifest Destiny, and I chose two male and two female accounts to gain a more diverse perspective. The narratives all provide evidence of Manifest Destiny, but the various authors disagree about the legitimacy of this white exceptionalism and even vary in their own recognition of it, largely along racial lines.
It is not surprising that a Native American account by Sarah Winnemucca, daughter of a prominent Paiute chief from western
Although Sarah Winnemucca views the overall attitude of white emigration as the roaring lion of Manifest Destiny, she recognizes that not all whites are the same and not all share this ideal of exceptionalism and superiority. Interestingly Winnemucca maintains that the army soldiers “know more about the Indians than any citizens do, and are always friendly.”[3] The citizens and government agents whom Winnemucca has encountered in her lifetime have followed the tenets of Manifest Destiny much more closely than the soldiers in assessing their exceptionalism. Winnemucca has the benefit of a firsthand assessment of these attitudes as she worked an interpreter and intermediary for tribes in communicating with the US Army, government agents, and other tribes.[4] This close association may, however, cause some bias in her assessment of white attitudes in this autobiography.
In her narrative, Winnemucca frequently describes how attitudes of Manifest Destiny and downright racism have plagued the Indians in their relationship with white settlers. In one example she describes how two white traders kidnapped
Perhaps Sarah Winnemucca is also blinded by a sense of Native American exceptionalism, and maybe she just interprets events differently from her white neighbors and exaggerates the allegedly poor treatment by whites. This is less likely, though, because other Indians from different regions such as Chief Joseph of the Nez Perce write about similar maltreatment by white settlers. His account will be discussed later in this essay.
Harriet Loughary, an overland journeyer from
Loughary starts off early on describing one group of Indians as a “hideous, half naked lot of men, women and children,”[7] and her opinion remains virtually unchanged as she travels across the West. She is constantly worried about Indians even when they are making “signs of peace. Of course they are always pleading for peace, when they are not committing depredations.”[8] Loughary deeply distrusts the unfamiliar Native Americans she encounters and generally considers them as potential thieves and murderers who will take everything from you as soon as you let your guard down as exemplified in this quote. Loughary implies that this nuisance to Manifest Destiny should be eliminated just as criminals should be jailed.
Although Harriet Loughary encountered relatively few problems with the Indians that she encounters, she still asserts near the end of the trip that “we have found that all the harmless Indians so far are the dead ones.”[9] This passage sums up the bad aspects of Manifest Destiny, namely the overt racism that characterized relations between whites and Native Americans in the American West. In this statement Loughary is essentially justifying any future genocide of Native Americans. Ironically, two days after Loughary writes this, a member of her party kills an Indian while hunting, and the death is automatically deemed accidental. If the man were white, it would probably have been ruled a murder. Cleary there is something exceptional about this group of Euro-Americans and their perception of destiny.
Even though Harriet Loughary implies that Native Americans are a dangerous inconvenience to Manifest Destiny, she does not hold Indians as solely responsible for their actions. Loughary claims that “white men who were living with squaw wives; men who have escaped from justice in some form [are responsible for] most of the terrible massacres committed by the Indians, while they hide among the women and children.”[10] Loughary puts the blame for slowing of Manifest Destiny on corrupted white people in this quote. Indeed it makes sense for a proponent of Manifest Destiny to claim that the only roadblocks to white domination of the continent are white people themselves. After all who else could possibly halt this unique march to the Pacific?
At one point Loughary even blames the white men for a supposed burglary committed by Indians. She claims that “doubtless a white man had planned it as the Indians would not know that Greenbacks were valuable.”[11] Harriet Loughary implies that Indians lack the intelligence to know that dollar bills are valuable, and therefore whites must once again be behind the robbery. By downplaying the role and aptitude of the “other” in her discussion of Manifest Destiny, Loughary is once again hoping to legitimatize her own view of white supremacy and exceptionalism.
Chief Joseph and his constituents were prime recipients of this racist exceptionalism. Joseph, known as In-mut-too-yah-lat-lat (Thunder traveling over the Mountains), was a famous Nez Perce chief in the late 1800s. He was born in
Chief Joseph describes how this animosity developed over the course of a century of Nez Perce interactions with whites. At first the Nez Perce eagerly traded with Europeans and befriended “Lewis and Clarke, and agreed to let them pass through their country, and never to make war on white men.”[12] These peaceful early relations were bound to change as more whites moved into Nez Perce lands. As white attitudes of exceptionalism and Manifest Destiny became more prevalent, Chief Joseph and the Nez Perce saw that many “white men were growing rich very fast, and were greedy to possess everything the Indian had.”[13] Whites’ greed and desire to take Nez Perce lands were rationalized by dehumanizing Native Americans in order to justify the frequent plundering.
Chief Joseph makes a point of humanizing the Nez Perce in his essay in order to combat racial stereotypes and white exceptionalism. He discusses Indian laws, which largely parallel stereotypical Christian values, claiming that:
Our fathers gave us many laws, which they learned from their fathers. These laws were good. They told us to treat all men as they treated us; that we should never be the first to break a bargain; that it was a disgrace to tell a lie; that we should speak only that truth; that it was a shame for one man to take from another his wife or his property without paying for it. We were taught to believe that the Great Spirit sees and hears everything, and that he never for gets; that hereafter he will give every man a spirit-home according to his desserts: if he has been a good man, he will have a good home; if he has been a bad man, he will have a bad home. This I believe, and all my people believe the same.[14]
[1] Sarah Winnemucca, “Life Among the Piutes: Their Wrongs and Claims,” in Native American Women’s Writing, ed. Karen Kilcup (
[2] Winnemucca, Writing, p. 131.
[3] Winnemucca, Writing, p. 164.
[4] Winnemucca, Writing, p. 129.
[5] Winnemucca, Writing, p. 156.
[6] Winnemucca, Writing, p. 156.
[7] Harriet A. Loughary, “Travels and Incidents,” in Covered Wagon Women, ed. Kenneth Holmes (Spokane WA: The Arthur H. Clark Company, 1989), p. 130.
[8] Loughary, Women, p. 132.
[9] Loughary, Women, p. 150.
[11] Loughary, Women, p. 137.
[12] Chief Joseph, “An Indian’s Views of Indian Affairs,” in Literature of the American Indian, ed. Thomas Sanders (Toronto, Ontario: Glencoe Press, 1973), p. 296.
[13] Chief Joseph, Literature, p. 296.
[14] Chief Joseph, Literature, pp. 295-296.
[15] “Surrender of Chief Joseph,”
[16] Chief Joseph, Literature, p. 300.
[17] Chief Joseph, Literature, p. 310.
[18] Chief Joseph, Literature, p. 310.
[19] Hugh Heiskell, A Forty-niner from Tennessee, ed. Edward Steel (Knoxville, TN: University of Tennessee Press, 1998), p. xiv.
[20] Heiskell, Forty-niner, p. 10.
[21] Heiskell, Forty-niner, p. 20.
[22] Heiskell, Forty-niner, p. 20.
[23] Heiskell, Forty-niner, p. 54.
[24] Heiskell, Forty-niner, p. 12.
[25] Heiskell, Forty-niner, p. 74.
[26] Heiskell, Forty-niner, p. 13.
[27] Heiskell, Forty-niner, p. 35.
[28] Heiskell, Forty-niner, p. 13.
[29] Heiskell, Forty-niner, p. 37.
[30] Heiskell, Forty-niner, p. 12.
[31] Heiskell, Forty-niner, p. 82.
[32] Heiskell, Forty-niner, p. 13.
[33] Heiskell, Forty-niner, p. 75.
[34] Heiskell, Forty-niner, p. 86.
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