From the Desire Field

The modern history of the Mojave people is intertwined with the arrival of white settlers in the early 17th century. However, it was during the 18th and 19th centuries that interactions between the Mojave and white settlers became more frequent, as noted by the Fort Mojave Indian Tribe. Initially, relations were amicable, exemplified by the friendly encounters with white trappers in 1826. However, the stark differences in worldview between the Mojave and the settlers soon became apparent. The Mojave believed in the inherent belonging of all living beings, making it difficult for them to comprehend the trappers’ brutality of discarding beaver carcasses on the riverbanks after skinning the animals (National Park Service, “Mojave Tribe”).

Tensions escalated, leading to conflicts and numerous casualties on both sides. In 1850, the United States government annexed territories including Arizona, and plans for a railroad from Arkansas to the Pacific Ocean were set in motion. The Mojave supported this development, envisioning expanded trade opportunities. Nonetheless, sporadic outbreaks of violence persisted between the white settlers and the Native population, and relations worsened. In 1890, the white settlers established Fort Mojave, an industrial boarding school, or residential school, which aimed to assimilate Mojave children and eradicate native languages and cultures. Forced to attend, Mojave children were made to speak English and practice Christianity.

Eventually, the boarding school closed its doors in 1931, and Mojave children began attending school in the neighboring town of Needles, California, where Natalie Diaz was born some 50 years later. These historical events deeply influenced Diaz’s life and her dedication to the preservation of the Mojave language as the director of the Fort Mojave Language Recovery Program. Diaz firmly believes that language plays a pivotal role in revitalizing Mojave culture. In an interview with Judi Davis for Tribal College in 2013, she observed, “Our values and our identity are fed by our language. We learn how to speak to each other, how to talk about the land and water, how to tease, how to argue, how to mourn, and how to dream, all through the language” (Davis, Judi. “Both Beautiful and Brutal: Natalie Diaz and the Mojave Language Recovery Project.” Tribal College Journal, May 6, 2023).

Additionally, Diaz’s work reflects her acute awareness of the historical marginalization of Native Americans and their exclusion from full US citizenship rights. In her poem “lake-loop” (2020), she highlights that Native Americans were not granted US citizenship until 1924, with some states delaying Native suffrage even further. For instance, it was not until 1962 that Native Americans in Utah were allowed to vote. Diaz also draws attention to recent attempts to disenfranchise Native Americans, such as North Dakota’s 2018 Voter ID Law, which targeted Natives without street addresses, effectively impeding their voting rights.