American
presidents, as I've said before, have generally been a dull lot, but
some still inspire genuine passion. Andrew Jackson was certainly one of these. Historians like Arthur Schlesinger and Sean Wilentz have
characterized Prez Seven as a populist hero who slew the aristocratic
Bank of the U.S. and stood up to South Carolina nabobs during the
Nullification Crisis. Others have noted that Jackson spent much of his life scrambling into the planter aristocracy, and that his most significant accomplishment as
president, Indian Removal, killed perhaps 20,000 people and drove 100,000 more from their homes. I tend to side with the latter group,
but when I talk about Removal with my students I argue that that what
drove this shameful episode was not only hatred for Indians but also a desire for economic
development.
Jackson
believed that most eastern Indians remained hunters, and occupied
lands that white farmers should take and make productive. "What good man would prefer a country covered with forest
and ranged by a few thousand savages to our extensive
Republic...embellished with all the improvements which art can devise
or industry execute?” he asked in his 1830 State of the Union
message. The president unfairly characterized the eastern Indians, nearly all of whom practiced agriculture and
many of whom raised livestock and cotton. But Jackson and his partisans,
like Lewis Cass (his secretary of war), identified agriculture with
capitalism, and classified land itself as a marketable resource that
one could and should sell to the most productive commercial farmers.
Most eastern Indians practiced subsistence rather than commercial
agriculture, and carefully restricted the ownership and sale of land
by individuals, so Jackson and many of his contemporaries did not
consider them “proper” farmers. In many Native American
communities women rather than men did the farming, and to the
Jacksonians women's activities mattered less. Moreover, as Mary Young
and Ginette Aley have noted, eastern Indians remained politically
autonomous in the 1830s, and thus they were a giant null to local
politicians counting their states' resources: they didn't pay taxes,
they weren't counted in the Census, and their lands lay athwart
rights-of-way for internal improvements. Removing them would promote
political and economic growth: railroads and canals could stretch
across former Indian lands, states' measured populations and tax
bases would grow, and commercial farms would replace Indian “hunting grounds.” Indian Removal was, in short, a giant development
program, which explains why Jackson and his successors spent upwards of $90 million and fought three wars on its behalf.
This
is not to say that the proponents of Indian Removal weren't racists.
That they clearly were, as demonstrated by their belief that Indians
could not adapt to change and would surely succumb to
hunger and alcoholism – or attack their new white neighbors – if
not removed. “Existing for two centuries in contact with a
civilized people,” Lewis Cass charged in 1830, “they have
resisted, and successfully too, every effort to...introduce among
them the most common arts of life.” Mary Young and Thomas
Ingersoll have noted another important racist motive for Removal:
like supporters of African-American colonization, proponents of
Indian Removal wanted to prevent racial intermarriage, which they
believed would degrade the white race. As early as the
1810s, southern newspaper editors argued that “the disgusting
habits and vices of the Indians” made intermarriage
unthinkable, and characterized “half-breed” children as innately
crafty, shifty, and morally dissipated. Biracial Indians also
allegedly endangered their own Native American kinsmen, in that they tended to
oppose Removal – a policy Jacksonians thought would benefit
“full-blooded” Indian hunters – in order to protect the
property they had inherited or finagled from whites. (This also
provided Removal supporters with a ready reply to anyone arguing that
many eastern Indians were becoming more “civilized:” only the
“mixed-bloods” were doing so. In other words, “These
fellers is miscegenated!”) Separate the races, and ultimately both
would benefit.
I've
moved some distance away from the putative subject of this essay,
Andrew Jackson, but I hope my readers will understand why.
Increasingly, modern Americans associate Jackson with Indian Removal, and I
think it important to stress that this was a huge undertaking,
requiring as much money and organization, and generating as many
fatalities, as a war. No one person can rightly shoulder all of the
blame for so massive an enterprise. Jackson championed the Indian
Removal Act, but Indian Removal itself was a national, not a personal
crime.
Sources:
Mary Young, “Racism in Red and Black,” Georgia
Historical Quarterly
73 (1989): 492-518, “disgusting habits” at 493; idem, “The
Exercise of Sovereignty in Cherokee Georgia,” Journal
of the Early Republic 10
(1990): 43-63; Nichols, “Land, Republicanism, and Indians,”
Georgia
Hist. Quarterly
85 (2001): 199-226; Thomas Ingersoll, To
Intermix with Our White Brothers (University
of New Mexico Press, 2005); Theda Perdue and Michael Green, eds., The
Cherokee Removal (Bedford/St. Martin's, 2005), “Existing for two” at 118,
“What good man” at 127; Ginette Aley, “Bringing about the
Dawn,” in Daniel Barr, ed., The
Boundaries Between Us (Kent
State University Press, 2006), 196-218. “These fellers is
miscegenated” is adapted from O
Brother, Where Art Thou?
by Joel and Ethan Coen (2001).