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Title: Interview with Patricia Blue (May 20, 1973)
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 Material Information
Title: Interview with Patricia Blue (May 20, 1973)
Physical Description: Book
Language: English
Publication Date: May 20, 1973
 Subjects
Spatial Coverage: Lumbee County (Fla.)
 Notes
Funding: This text has been transcribed from an audio or video oral history. Digitization was funded by a gift from Caleb J. and Michele B. Grimes.
 Record Information
Bibliographic ID: UF00007072
Volume ID: VID00001
Source Institution: Samuel Proctor Oral History Program, Department of History, University of Florida
Holding Location: This interview is part of the 'Lumbee County' collection of interviews held by the Samuel Proctor Oral History Program of the Department of History at the University of Florida
Rights Management: All rights reserved by the source institution and holding location.
Resource Identifier: LUM 85A

Table of Contents
    Copyright
        Copyright
    Interview
        Page 1
        Page 2
        Page 3
        Page 4
        Page 5
        Page 6
        Page 7
        Page 8
        Page 9
        Page 10
        Page 11
        Page 12
        Page 13
        Page 14
        Page 15
        Page 16
        Page 17
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This Oral History is copyrighted by the Interviewee
and the Samuel Proctor Oral History Program on
behalf of the Board of Trustees of the University of
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Copyright, 2005, University of Florida.
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SAMUEL PROCTOR ORAL HISTORY PROGRAM at
the University of Florida









LUM 85A
Subject: Miss Patricia Blue
Interviewer: Lew Barton (I: interviewer)
Date: May 20, 1973
Typist: Josephine Suslowicz

SIDE I


I: This is May 20, 1973. I am Lew Barton interviewing for the American Indian

Oral History Program under the auspices of the University of Florida's History

Department and the Doris Duke Foundation. Today I'm privileged to be here in

Washington D.C. or near Washington D.C.--in Fairfax, Virginia really--in the home

of Commissioner and Mrs. Brantley Blue. Uh, their daughter Patty has kindly

consented to give us an interview. Patty you're very kind to agree to give us

this interview now, and we're very grateful to you. What are you listening to?

B: This is Floyd Westerman's album. He's a Indian's Johnny Cash.

I: How do you feel about Floyd and his music?

B: He's, he's pretty good.

I: Oh, great. I like him too. Have you ever seen him?

B: Um, yeah. I saw him give a concert.once down in Pembroke, North Carolina.

I: Oh that's great. I saw him too. I'ld like to spend a lot more time with him.

First we better establish your name and age and. .

B: I'm Patty Blue and I'm fourteen years old.

I: Uh-huh. And your parents are?

B: Brantley Blue and Dorothy Blue.

I: Um-hum. Where do you go to school at Patty?

B: Frost Intermediate.

I: How do you spell that? F-R-O-S-T?

B: Ur-hum.

I: And this is near Fairfax?

B: Um-hum. It's in Fairfax.

I: Uh-huh. What grade are you in now?

B: I'm in eighth grade.










LUM 85A 2


I: I'll bet you make good grades too, don't you?

B: Pretty good.

I: Uh, what do you--what kind of sports are you interested in?

B: Um, all sports.

I: What's your favorite?

B: I guess running--track.

I: Um-hum, that's good. We've got a good track team over at Pembroke State University

by the way. Um, do you have any hobbies?

B: My friends are my hobbies.

I: Your friends are your hobbies. That's good. Uh, I want to ask you something

about this little dog who's running around here. I heard him called a Lumbee

Indian dog. What, what's his name?

B: F Eeco.

I: Feco. F-E-C-O?

B: Um-hum.

I: Uh, he's a cute little rascal. What kind of dog is he?

B: A poodle.

I: A poodle, uh-huh. Uh, have you adopted him as a Lumbee Indian dog?

B: Yeah. Yes.

I: I understand you got,;uh, some papers signed and everything. Would you mind

reading those for us? Hello, Feco._ Feco heard her--heard us talking about

her and she just crawled right up here in my lap. How are you girl, huh?

You're quite a dog, you know that? I think I understand now why she got into

the act, because you know, in the first of the tape here--on the first of the

tape, I called her a he and I don't think she likes that at all, do you girl?

Now that we've got the matter of Feco's sex cleared up, and she seems to be a

little more relaxed, would you read us those official looking papers Patty?









LUM 85A 3


B: Yeah.

I: Start at the and read them if you will.

B: Well, we thought as a joke at first, we would get her some papers, since she's

a French Poodle to make her a Lumbee dog; and the papers say "Whereas the

Brantley Blue family, presently located in the Washington D.C. area, is a full-

blooded Lumbee Indian family, and whereas the Blue family owns a dog known far

and wide as Feco Blue, and whereas Feco is in fact a blood line toy French poodle,

but is greatly desirous of becoming the first full-blooded Lumbee dog,now therefore,

the Blue family, constituting 100 percent ownership of Feco the dog in compliance

with the wishes of the dog, hereby apply to the Lumbee Regional Developments

Association for properly certified and duely authenticated document naming her

as the first full-blooded Lumbee Indian dog."

I: Oh, that's great. Who signed--who's that signed that?

B: Every member of our family.

I: Oh, every member of your family. It was notorized too, wasn't it?

B: Um-hum.

I: And, uh, I'ld like to know what the response to that was. Was that .?

B: "The full-blooded Lumbee Indian dog certification. This will certify to the

extent, such power and authority exists on behalf of the L.R.D.A. that Feco

Blue, a dog, is owned by Brantley Blue family. This will further certify that

Brantley Blue family, each and every one of them, proclaim themselves to being

full-blooded Lumbee Indians, as the term is generally recognized and accepted.

As such, they have made application on behalf of their dog, Feco, to become the

first full-blooded Lumbee Indian dog, and recognized as such in as much in official

capacity as can presently be done. Now, therefore, to the extent it is possible

for this group to do so, the Lumbee Regional Development Association does hereby

recognize and designate Feco Blue as the first full-blooded Lumbee Indian dog.*

I: Signed by?










LUM 85A 4


B: Signed by A. Bruce Jones.

I: Hey, that's great. Congratulations Feco. I noticed that after we started the

doorbell rang and so we had to interrupt the interview for just a little bit.

Uh, and there was a young man out there. Could you tell us about this young

man? Is this your young man?

B: Yeah, it's my boyfriend. His name's Greg.

I: Oh, that's great. Greg? What's his last name?

B: Bowie.

I: Uh, how do you spell that?

B: B-O-W-I-E.

I: Uh-huh. That's great. You're not planning anything drastic. .

B: No. (Both are laughing.)

I: Patty, Feco apparently considers herself to be a Lumbee Indian. How about you?

What race do you consider yourself to belong to?

B: Lumbee Indian.

I: That's great. Uh, Feco would you please move along girl?

When she hears

her name called, Commissioner, she comes this way doesn't she? (No audible

answer.) How about your father? Are you and he seem to be very close. You

seem to have a beautiful relationship--father and daughter relationship.

B: Yes.

I: Oh, that's great. Um, do you go to him with all your problems?

B: Most of them.

I: Uh-huh. I'll bet he comes to you with some of his too, doesn't he?

B: Um-hum.

I: Uh-huh, that's good. Uh, how about the generation gap then? There doesn't

seem to be one here that I can detect.










LUM 85A 5


B: No, I don't think so.

I: You don't think there's a generation gap between you and your father?

B: Um-muh. (Negative)

I: I didn't think so either. I think that's beautiful. Uh, do you have, uh,

encountered any--any kind of Indian prejudice in and around Washington? Have

you? Or where about?

B: Not in my age. None at all.

I: Uh-huh. That's great. I think Indian is--is, uh, it's a in most

areas, don't you?

B: Um-hum.

I: We think--we consider it that anyway. Uh, this program is about the life style

of the Lumbee and other groups of Indians, and, uh, in as much as you live

out of the Indian communittee proper, uh, I wonder if, uh, there are any

contrasts that you could think of between, uh, say life back in Robeson County

and life in Fairfax, Virginia or Washington D.C.? Uh, have you thought about

things like this? At all?

Bi Mm, I've thought about it. It's--I, I liked it better down in North Carolina.

I: Say you

B: Seems a lot nicer and it's calmer. I like it.

I: -u c.k;i it's sort of a feverish pace here.

B: Um-hum.

I: It's a big city-anyway, isn't it?

B: Yes.

I: I was coming along and I was trying to think of some words describing-

Washington D.C. and, uh, the stone impressed me, and the concrete, and, uh,

things like this. Uh, did--does it seem a little bit cold to you, uh?

B: Mm, I never thought of it as cold.









LUM 85A 6


I: You haven't. Well, that, it's--it's perhaps because you're fami--more familiar

with it than I.

B: Yeah.

I: As a new-comer coming into the city, it seems a little bit grey, and, uh, stone

and concrete and so on. I'm glad you. .

B: I think it's very dirty.

I: Uh-huh. Yes, but this shows you that I was a little bit prejudiced I guess.

B: Um-hum.

I: Coming from the rural area and everything. Who are your musical favorites? Do

you have any preferences? All young people do, I'm sure.

B: Yeah. I like the rock groups.

I: Do you. .

B: of them.

I: Do you like hard rock, or do you like, uh, something a little softer.

B: Once in a while I like hard rock, but most of the time I just listen to regular

old rock-and-roll on the radio.

I: I'm not trying to force my favorites on you, but what do you think of the

Everly Brothers?

B: I think they're a little old for me. Maybe I'll like them in a couple of years.

I: (Laughs) That's great. How about the Chavis Brothers who come from the Lumbee

Indians?

B: Mm, I'm proud of them, but I could go too.

I: Uh-huh. They're a little old for you too, aren't they?

B: Um-hum.

I: Wow, that's great. Well, may the Lord bless to them. Do you like any--do you

have any other favorite Indian artists?

B: Um. .

I: How about Miss St.--is it Miss St. Claire? How do you--Miss St. Marie. I'm

sorry. I'm a little bit nervous talking to you, Patty. You're not the nervous









LUM 85A 7


one; I am.

B: (Laughs)

I: You're very lucky I think you get yours from your

wonderful father and mother. It's kind of natural with you. Uh, we talked a

little bit about Floyd Westerman. Uh, do you remember--do you have a favorite

song on that album of his by the way?

B: Anthro song.

I: The Anthro song. Oh, yes. This is the one which says, uh, here comes the--the

anthros. Better hide your past away. Here comes the Anthros on another holiday.

I think--do you think this is a little annoying? Uh, two of the American Indians.

B: It must be.

I: .are anthropologists who are always around. Uh, uh, I've noticed how much

you think of Floyd Westerman--the album. Uh, do you consider him to be a protest

singer?

B: Yes.

I: Um, have you thought much about the things that he protests? How do you feel

about this?

B: Oh, I think he's right. He just protest against the main ideas against the

Indians.

I: Uh, the ideas in America which stand against Indian men?

B: Yes.

I: Uh-huh. I think he's very effective, don't you?

B: Um-hum.

I: He has such a great band. Have you noticed that he has retained, uh, the

authentic Indian beat in many of these songs, and these sort of combine with,

uh, modern music, too, don't they?

B: Yeah.

I: He's sort of brought about a wedding of two different groups, or two different










LUM 85A 8

cultures, as far as music is concerned, it seems to me. Do you. .

B:

I: Oh, yes. I--I like that. What do you--how do you feel about Sonny and Cher?

B: I like their TV show, and I think they're funny. Most of my friends like their

songs, but I'm different. I just don't like it too much.

I: Is that right? Uh, she has a song that I like very much. I, I suppose that it

became a hit recently, and it's called "All I Ever Need Is You."

B: Um-hum.

I: She does something special to her songs, it seems to me, and I--I just happen

to like that particular one. Patty, I usually ask all my interviewees this

question. I know it's a hard question. Uh, but I want to ask you anyway because

I'm sure you're equal to--to any questions of this nature, even though it is

very general. Suppose, just suppose you had the power to rub some kind of

magical Aladin's Lamp and you could have your wish--any wish you wanted

related to the Indians and their problems. Uh, what would you change about the

Indians and their problems and their plight, or whatever?

B: Well, most of the problems, um, go back to the You'ld have to move

it back and change the way they were treated many years ago, but they would

need a better place to live and just try, somehow, to lose off our--the war

between the Indians and the White man, but that's impossible.

I: Uh, yes. They, uh, there are many things in the past which I feel that perhaps

most Americans would change. Um, but, um, of course we can't change the things,

in the past--how about the present? Do you--what would you change in the

present, uh, would you like to comment at all on this?

B: Mm, the best things is--the two things to change is where they live, I think.

We need money. Where they live is unproductive land, and

I: Um-hum. In other words, instead of having them live in the swamps and the

mountains and the deserts and on all those places where--those unproductive










LUM 85A 9


places, uh, where they've been more or less forced to live, you'd have them

live in more productive. .?

B: Um-hum.

I: .. .parts of the country? Um-hum. That's good. I sort of feel this way too.

Everything considered, do you think being an American Indian is an asset or a

liability? Do you?

B: I think it's an asset because men--everybody seems to think so. They all want--

they all claim that they have Indian in them. It's just a simple pride.

It's, well, at least people--kids my age just love the idea of being Indian.

I: Uh-huh. And do you think Indianness then is increasing in popularity?

B: Yes.

I: Okay.

B: But I guess when it gets over, it gets worse. Maybe--I'm not too familiar with

it, but jobs and things like that might discriminate.

I: Um-hum. And, I've made this statement and I'ld like to have your opinion of it

if you don't mind giving it. I said that today is the most benevolent period

for the American Indian in American history, perhaps. Do you think this might

be true, or do you think this is an exageration, or do you think it's pretty

accurate? I'm kind of putting you on the spot, but don't mind disagreeing with

me.

B: No, I agree with you.

I: That's great. I think it is true. I think at last the American Indian is

speaking. For a long time he remained silent and, uh, didn't say anything. Do

you think this was because he didn't feel that he would be listened to anyway,

if he spoke?

B: Yes. That's one reason.

I: Patty, here you are living in the Washington area about 400 miles from Pembroke

and Robeson County, and yet you, uh, manage to retain your Lumbee Indian identity










LUM 85A 10


and Lumbee Indian pride? Uh, I just wonder how you go about this, uh, you know.

It seems to be, uh, a little remote from the Lumbee Indian communittee, to say

the least, and a lot different. Uh, could you tell us some of the things that

you do to keep contact, or you and the family--your entire family I'm speaking

about?

B: Yes, we have very close communication. All our trips are spent going down there;

we've got three telephones, mm, there, um, telephone calls long distance so Dad

spends a lot of time on the phone; the newspapers, uh, we got the newspapers from

up here; letters, everything, you know, everything.

I: Um-hum. Does he have very frequent consultations with, uh, Lumbee Indian leaders

and this sort of thing?

B: Yes.

I: Oh, that's great. Patty I don't want to give you grown-up questions, but I--

although I you'ld be adequate with just about any kind of question, grown-up or

otherwise, but I'm wondering, are you aware of the evolvement, professionally,

the professional evolvement of the Lumbee Indians, uh, the ways, uh, we're striving

to improve ourselves professionally, and, uh, if you're aware of the--any progress

along those lines?

B: Uh, yes. For education. Um, that's our tower of, um-- happened that

I've met. Arnold Lockliar.

I: Uh-huh.

B: Um, he--he just graduated from law school, and his gonna be--he was

first in his class in his career is gonna help the Lumbees.

I: Oh, yes.

B: And then another one was Donald Bullard.

I: Uh-huh.

B: He was, uh, another one. He was--they all helped. Dad and I met him.










LUM 85A 11


I: Um-hum. So you've had a chance to, uh, meet them and talk with them, and they

probably come to your Dad for advice, uh, this sort of thing?

B: I guess so.

I: Um, that's great. I think that this is one department, uh, in which we've been

a little efficient in--in numbers. I mean numerically speaking. We just haven't

had enough legal talent..

B: Ur-hum.

I: .and that which we had we weren't--we weren't always able to develop, and it

looks very hopeful now with the, uh, you people graduating and everything,

doesn't it?

B: Yes.

I: That's good. Patty I imagine that, uh, during, uh, your stay here, perhaps you've

had the opportunity to, uh, visit other Indian groups and, uh, that in doing so

you probably receive-deffinite impressions, though this is a--this is an assumption.

Uh, have you had such opportunities?

B: Uh, yes. We went to see the Cherokee reservation two years ago.

I: And who was this when you say we?

B: Oh, my father and I.

I: Uh-huh.

B: And, um, the first--when I got there it was nice. It was a nice day in the summer,

and everything, but there--it was--there--there was too many tourists. It didn't

seem like the real thing to me, it just seemed like a Hollywood movie.

I: Uh-huh.

B: But then we met some real Indians and they took us in a car and showed us the real

reservation where the people lived and there little houses, and, and it was

beautiful country but they were--seemed like they were real poor.

I: Urn-hum.

B: But the--but the main--the main town of Cherokee was all billboards and signs and









LUM 85A 12


shops and it didn't seem authentic.

I: Now this was the North Carolina Reservation?

B: Cherokee, yeah.

I: Uh-huh. In western North Carolina--Cherokee North Carolina, right?

B: Um-hum.

I: Of course, I don't know that our listeners and, uh, readers, uh, knew this but

there are two distinct groups of Cherokee Indians. Maybe I should footnote

this right here and say that Cherokee comes originally from western North Carolina

and, of course, they were removed from North Carolina under President Andrew

Jackson, and, uh, the main body removed to Oklahoma which was Indian territory

at that time, but some of them remained in the mountains. Some of them did not

want to go. They hid out in the mountains; they did not go, and so this is why

we have the two groups, and so today they do have a federal reservation at

Cherokee, North Carolina as well as the, uh, group which is in Oklahoma, and this

was the North Carolina group which you visited.

B: Yeah. We saw a play about the here. Is that what it's called?

I: Uh-huh,

B: That's it.

I: Uh, what were your impressions of this play?

B: That was great. I loved it.

I: Did you cry?

B: No, but. .

I: Did you feel like it?

B: Yeah, I'm sure some--most people were.

I: Um-hum. Sincewe're mentioning things like this, or at least I did mention tears,

and the Indian is supposed to be stoic--this is the Indian stereotype--uh, do you

think Indians are as stoic or unfeeling or--as most people assume? Is this--or do

you think the stereotype is wrong--out of or something like that?










LUM 85A 13


B: In the movies they sure are, but, uh, really I think, uh, it's played up in the

movies, but I think they really are; my relatives are--my Indian relatives are.

I: They are stoic?

B: They seem to be.

I: Uh-huh. But they do feel.

B: Um-hum. They sure do.

I: Uh-huh, but they don't express their feeling perhaps as much as other people?

B: They don't seem to as much. They're--they!re just not overdramatic like lots of

people are.

I: Uh-huh. That's very interesting. There's another stereotype I want to ask you

about. Uh, are most Indians--Indian women particularly--shy do you think?

B: No.

I: You're not, are you Patty?

B: (Laughs)

I: Do you resent such terms as squaw, and you know.

B: Um. .

I: Do you think it's been misused, or. .

B: I've been called one, and I don't like it.

I: Uh-huh.

B: I don't think--I think it's been misused very much.

I: And you--do you think this is the reason that you don't like it?

B: Yeah.

I: That it has been mis--a word which is misused?

B: Uh, I'm not ashamed of it, but I just don't like the way that they use it--the way

they say it.

I: Uh, Patty we've been talking about Indians, but, uh, there are other impressions

that even an Indian girl receives, uh, and this is good too. Uh, all the things in

our lives are not Indian or even Indian connected, so would you mind talking with









LUM 85A 14


me just for a bit about, uh, you know, other things that are interesting to

young people. I mentioned the so called generation gap.

B: Um-hum.

I: And, uh, we established that this generation gap certainly doesn't exist between

you and your father. Uh, you have such a beautiful relationship, but, uh, do

you think this is generally true of our young people today?

B: Uh, many of my friends have problems like that.

I: Yes, and it's too bad, isn't it?

B: Um-hum.'Do you think there is something constructive that young people can do to

close the generation gap and that older people could do to close it?

B: Well, I've never--I've only been on--we're seeing this from the kids view, but I'm

sure lots of kids cause it by being disrespectful or not appreciating the things

they have, and things like that; and not--and not understanding that their parents

can't afford them, and they're not just being busybodies.

I: Ur-hum. Uh, do you think there's something also that we older people might do?

I'm sure we're, um, uh, maybe we're not entirely to blame oin this.. I-know that

as a parent and as a former school teacher I can say this for myself. I make my

own concession for things; everybody else will have to do the same. now

what is the--what is there that we older people could do now?

B: Just remember that they were young once too.

I: Oh that's great. Uh, I do have a strong interest in young people--working among

them in the poetry program, and, uh, I'm proud of the relationship that I have with

young people. Uh, I've been trying to work on this generation gap which is, uh,

perhaps it's a little selfish to ask you about these things, but I'm sure they

would feel very interested--other people as well, um, and I think you've given

us good advice, uh, both older people and younger people.

B: Thank you.

I: Patty I want to talk to you about a general attitude which seems to be held by we









LUM 85A 15


older people about the younger generation, and, of course, I don't feel this way

and you know your father doesn't feel this way, but do you think that some of

our older people feel that, uh, our young people today are going to the dogs, or

they're not as moral as young people used to be. Do you think this is a definite

feeling among some older people?

B: Yes, I do.

I: Uh, do you think that this is unjust?

B: Very unjust.

I: Uh, do you resent this kind of attitude today?

B: Um-hum.

I: Uh, I guess just about anybody would. Uh, this too is perhaps a part of the

so called generation gap. Uh, do you think, uh, this is a fair assessment?

Do you think that, uh, they simply don't understand young people as, uh, they

should perhaps?

B: Yeah, that--I think that's the problem; they don't understand.

I: And perhaps there is something on both sides that might be done to, uh, bring about

better understanding--better report between parents and. .

B: This all goes back to the generation gap.

I: Right. It's a little bit different aspect of it perhaps.

B: Um-hum.

I: Patty, are there some things you would like to say to other young people? Are

there some things you would like to say to older people? And assuming that these

would be willing to listen, I'm sure some will anyway, are there some general

sort of things you would like to say along these lines, uh, about young people

and older people, or to them? Make any comment that you like. It's--the mike

is all yours.

B: This problem about helping teenagers, unless--has been for a long time, and I

guess it will go for a long time into the future, but right now there's not a










LUM 85A 16


whole lot you can do about it un--unless you desire to do something. There's

no way you can help it unless you really care, and if--if you have a problem with

someone and you really care to, um, fix it up and make everything all right, and

the other one does--like if you're a teenager and you really want to get along

with your parents and your parents don't care, then there's just no way for it

to work out. And it's the same thing the other way around. But, most of the

problem seems to be--with my friends--their interests are kind of selfish and

they don't think enough about the other person, and that can cause lots of prob-

lems with money and doing jobs around the house--things like that; getting to

go out or stay home and keep your parents company, and, and they should just

be more aware of the other person's needs.

I: Patty, since we're talking about young people, generally--and I'm very deeply

interested in young people, I'm one of their greatest fans perhaps--uh, I don't

agree with everything that's said about young people by any means, I think we've

got the best informed generation ever, and, uh, I think they are superior to us

in many ways, simply because they have more advantages and so forth--so many

other reasons, but, uh, talking about young people generally, I would like to

ask you ab cut this love idea that young people have put forth and, you know, as

expressed in the song "What the world needs most is love, sweet love" and, of

course, if you're a prejudiced older person you might assume they mean another

kind of love, uh, but the one they really mean--I'm sure I understand young people

when, uh, they say this. I'm sure they mean, uh, the love of, uh, each of us

for our neighbor, and so forth. Uh, I'm not raising my question very well I'm

sure, but I just wanted to be clear. Uh, what do you think of this love idea?

Uh, do you think, uh, it would solve a lot of problems if we simply loved each

other more?

B: You would solve most of the problems there is.

I: Oh, that would be great. You think we could solve all of them. Well, if you love










LUM 85A 17


somebody, you're not going to steal from them, you're not going to cheat them,

you're not going to injure them in any way, um. .

B: No.

I: I think I agree with you there that perhaps it would solve every problem that

there is--a wonderful answer. Patty, could you be a little more specific, uh,

about what you mean when you say that love could be or would be a solution to

all our problems if we had it in the right degree?

B: It seems like if everybody loved each other, that there wouldn't be any

and there wouldn't be any evil. So, there wouldn't be any hell or devil, and

the earth would be heaven, and in heaven there's no problem.

I: Are you saying that if there were perfect love down here the earth would be more

heavenly?

B: Yes.

I: Well, thank you very much Patty. You've been a very interesting interviewee, and

you're very kind to give us this interview. We thank you very much for the History

Department of the University of Florida and for the Doris Duke Foundation American

Indian Oral History Program. Thank you so very much.

B: You're welcome.

I: In order that our listeners and readers might better understand the music to which

we referred during this interview, we are closing this tape out with music by

Floyd Westerman.





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