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A History Of Black Cowboys And The Myth That The West Was White

Brad Trent, “Ellis ‘Mountain Man’ Harris from ‘The Federation of Black Cowboys’” series for The Village Voice, 2016

A quick internet search of “American cowboy” yields a predictable crop of images. Husky men with weathered expressions can be seen galloping on horseback. They’re often dressed in denim or plaid, with a bandana tied ‘round their neck and a cowboy hat perched atop their head. Lassos are likely being swung overhead. And yes, they’re all white.

Contrary to what the homogenous imagery depicted by Hollywood and history books would lead you to believe, cowboys of color have had a substantial presence on the Western frontier since the 1500s. In fact, the word “cowboy” is believed by some to have emerged as a derogatory term used to describe Black cowhands.

An ongoing photography exhibition at the Studio Museum in Harlem celebrates the legacy of the “Black Cowboy” while chronicling the unlikely places around the country where cowboy culture thrives today. Through their photographs, artists like Brad Trent, Deanna Lawson and Ron Tarver work to retire the persistent myth that equates cowboys with whiteness.

Deana Lawson, “Cowboys,” 2014, inkjet print mounted on Sintra, courtesy the artist and Rhona Hoffman Gallery

In the 1870s and ’80s, the Village Voice reports, approximately 25 percent of the 35,000 cowboys on the Western Frontier were black. And yet the majority of their legacy has been whitewashed and written over.

One notable example of this erasure manifests in the story of Bass Reeves, a slave in Arkansas in the 19th century who later became a deputy U.S. marshal, known for his ace detective skills and bombastic style. (He often disguised himself in costume to fool felons and passed out silver dollars as a calling card.) Some have speculated that Reeves was the inspiration for the fictional Lone Ranger character.

Most people remain unaware of the black cowboy’s storied, and fundamentally patriotic, past. “When I moved to the East Coast, I was amazed that people had never heard of or didn’t know there were black cowboys,” photographer Ron Tarver said in an interview with The Duncan Banner. “It was a story I wanted to tell for a long time.”

Ron Tarver. “Legends,” 1993

In 2013 Tarver set out to document black cowboy culture, in part as a tribute to his grandfather, a cowboy in Oklahoma in the 1940s. “He worked on a ranch and drove cattle from near Braggs to Catoosa.” Another artist, Brad Trent, shot striking black-and-white portraits of members of the Federation of Black Cowboys in Queens, New York, an organization devoted to telling the true story of black cowboys’ heritage while providing educational opportunities for local youth to learn from the values and traditions of cowboy life.

Kesha Morse, the FBC president, described their mission as using “the uniqueness of horses as a way to reach inner-city children and expose them to more than what they are exposed to in their communities.”

Trent’s images capture how much has changed for black cowboys, who now dwell not only on the Western Front but on the city streets of New York and in rodeos held in state prisons. Yet certain values of cowboy culture remain intact. For Morse, it’s the importance of patience, kindness and tolerance.

Ron Tarver, “The Basketball Game,” 1993

Brad Trent, “Arthur ‘J.R.’ Fulmore, from ‘The Federation of Black Cowboys’” series for The Village Voice, 2016

Ron Tarver, “A Ride by North Philly Rows,” 1993

Brad Trent, “‘Mama’ Kesha Morse from ‘The Federation of Black Cowboys’” series for The Village Voice, 2016

Ron Tarver, “Concrete Canyon,” Harlem, 1993

classyblacksoul

So much more needs to be said on this topic.

heyisfurwhoresez

Absolutely everything white people have told us was a lie

hymnsofheresy

isn’t it disgusting how american society only expects people to grieve for a few days until returning back to their everyday lives? that we should either overcome or repress our trauma of losing a loved one before the week is over with?

hymnsofheresy

now im not saying that we should bring back the mourning periods of the victorian era BUT

kori-monster-the-ascendite

Hospice workers and other related professionals ABSOLUTELY think we need to return to year long mourning periods! Structured time lines aren’t perfect (grief isn’t linear; it comes in slowly lulling waves) but a year is a hell of a lot better than a week. Moreover, it was a set of rules for the rest of society to abide by and that helped tremendously. Grief and shared grief make us panic; we aren’t certain what to do. Structured mourning periods help. Its pre-laid boundaries and guidance from the past.

So anyway bring back mourning periods.

jewishdragon

Jewish tradition has a very structured mourning period, and it’s structure could be useful to others. I believe it could help as a guide for others, especially since it’s not only structured for the mourners, but for their community.

The first thing we do is sit Shiva. Shiva is very intense mourning for those closest to the deceased (usually relatives but I would argue if you are close enough to the person it will hit just as hard). It lasts 7 days, where those closest to the deceased do not leave the house, and do not cook or clean. Instead the community brings over food and takes care of the normal day chores, as well as sit with the mourners to support them physically and emotionally. (For more religious folks there are prayers throughout the day at the house). We wear specific clothes for this week as well. It is deep deep mourning.

After that week begins the Sheloshim (30) for thirty days (in reality it is 23 days as the 7 days of Shiva count towards the 30 total days). The mourners return to society in terms of taking care of themselves and going to work and such, but avoids socializing/parties/concerts/seeking entertainment, to focus on the loss. For religious folk, there is a prayer said every day (mourners kaddish) during this time. This can still be done with other friends and family to give emotional support even just by being present.

For those mourning a parent (though I think this step is crucial for losing anyone close), the 11 months of mourning begins. You no longer are sequestering yourself from society, but you still spend time each day remembering the person. (in jewish tradition this means you keep saying the mourners kaddish every day for 11 months).

Why I think this is so so so important is the community aspect. Especially during Shiva. I remember a twitter thread that was posted here a while back about someone who lost their father and how they wouldnt have made it through if their friends hadn’t come to support them as they were so deep in sorrow they couldn’t take care of themselves (friends brought food, cleaned the house, etc). It almost exactly described Shiva, minus a religious aspect. And they described slowing being able to re-join society afterwards, like the 30 days.

Grief shouldn’t be done alone, and mourners should be given support from their community to give them time and help them properly grieve and re-integrate with society.

stayoutofitnick

And then multiple times a year, for those who pray, there are special services for mourners for the rest of your life. And once a year you mourn again with the prayer. It also acknowledges that it’s never fully over.

See, that’s what the app is perfect for.

A History Of Black Cowboys And The Myth That The West Was White