The Psychology of Hate: How We Deny Human Beings Their HumanityRoundup
Editor: This is an except from Nicholas Epley’s “Mindwise: How We Understand What Others Think, Believe, Feel, and Want.”
One of the most amazing court cases you probably have never heard of had come down to this. Standing Bear, the reluctant chief of the Ponca tribe, rose on May 2, 1879, to address a packed audience in a Nebraska courtroom. At issue was the existence of a mind that many were unable to see.
Standing Bear’s journey to this courtroom had been excruciating. The U.S. government had decided several years earlier to force the 752 Ponca Native Americans off their lands along the fertile Niobrara River and move them to the desolate Indian Territory, in what is now northern Oklahoma. Standing Bear surrendered everything he owned, assembled his tribe, and began marching a six-hundred-mile “trail of tears.” If the walk didn’t kill them (as it did Standing Bear’s daughter), then the parched Indian Territory would. Left with meager provisions and fields of parched rock to farm, nearly a third of the Poncas died within the first year. This included Standing Bear’s son. As his son lay dying, Standing Bear promised to return his son’s bones to the tribe’s burial grounds so that his son could walk the afterlife with his ancestors, according to their religion. Desperate, Standing Bear decided to go home.
Carrying his son’s bones in a bag clutched to his chest, Standing Bear and twenty-seven others began their return in the dead of winter. Word spread of the group’s travel as they approached the Omaha Indian reservation, midway through their journey. The Omahas welcomed them with open arms, but U.S. officials welcomed them with open handcuffs. General George Crook was ordered by government officials to return the beleaguered Poncas to the Indian Territory.
Crook couldn’t bear the thought. “I’ve been forced many times by orders from Washington to do most inhuman things in dealings with the Indians,” he said, “but now I’m ordered to do a more cruel thing than ever before.” Crook was an honorable man who could no more disobey direct orders than he could fly, so instead he stalled, encouraging a newspaper editor from Omaha to enlist lawyers who would then sue General Crook (as the U.S. government’s representative) on Standing Bear’s behalf. The suit? To have the U.S. government recognize Standing Bear as a person, as a human being.
The case lasted several days, during which the government lawyers attempted to portray the Poncas as savages, more like thoughtless animals or unfeeling objects than rational and emotional human beings. Perceiving the Poncas as mindless, after all, is what had made it possible for officials to treat them as property under the law rather than as persons. This perception was clear from the government attorney’s opening question: he asked Standing Bear how many people he had led on his march. “I just wanted to see if he could count,” the attorney explained.
After several days of testimony, the trial drew to a close. Judge Elmer Dundy knew that Standing Bear wanted to address the audience in his own words, as was customary in Ponca tradition, but direct statements at the end of a trial were not allowed under U.S. jurisprudence. Respecting Native American tradition and violating his own, Judge Dundy called the bailiff to his desk, whispered that “the court is now adjourned” to secretly end the official proceedings, and then allowed Standing Bear to rise and address the court.
So it had come down to this. At about ten p.m., at the end of a very long day, Standing Bear rose. Illiterate, uneducated, and with no time to prepare an address, he stood silent for a minute to survey the room. Finally, he spoke: “I see a great many of you here. I think a great many are my friends.” Then he tried to reveal that he was, in fact, much more than a mindless savage. He explained his tribe’s difficulties in the Indian Territory, stated that he had never tried to hurt a white person, and described how he had taken several U.S. soldiers into his own home over the years and nursed them back to health. Then, in a stunning moment that channeled Shylock’s monologue from “The Merchant of Venice,” Standing Bear held out his hand. “This hand is not the color of yours. But if I pierce it, I shall feel pain. If you pierce your hand, you also feel pain. The blood that will flow from mine will be the same color as yours. I am a man.”
Standing Bear was a man intelligent enough to lead his tribe along a six-hundred-mile journey in the dead of winter and back again, a man who felt love so deeply that he carried his son’s bones around his neck to fulfill a promise. Yet he found himself pleading with people from far-off places who had failed almost completely to see his mind and instead viewed him as a piece of mindless property. Facing those unable to recognize a sentient mind before their eyes, Standing Bear had been forced to show his to them.
Standing Bear’s case is an extreme example of a surprisingly common failing of our sixth sense. Like closing your eyes and then concluding that nothing exists, failing to engage your ability to reason about the mind of another person not only leads to indifference about others, it can also lead to the sense that others are relatively mindless. Most extreme examples typically involve some kind of hatred or prejudice that distances people from one another. The Nazis, building on centuries of anti-Semitic stereotypes, depicted the Jews as greedy rats without conscience or as gluttonous pigs lacking self-control. The Hutus in Rwanda depicted the Tutsis as mindless cockroaches before killing them by the hundreds of thousands. Exceptions in these extreme cases typically came from those who actually knew the targets of prejudice directly. General Crook had interviewed Standing Bear and his tribesmen in his office; they’d told him directly of their pain and suffering, of their hopes and dreams, of their beliefs and memories. He did not think of the Poncas as mindless savages, and so was willing to orchestrate the legal case in which he was named as the defendant. From these examples, we begin to learn important lessons about what it takes to recognize the existence of a fully human mind in another person, as well as the consequences of failing to recognize one.
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