Typed transcript of the diary of Nathaniel Myer, who traveled overland to Oregon from Van Buren, Iowa, in 1853, arriving in the Rogue River Valley on September 25, 1853.

“We traveled this forenoon over the roughest and most desolate piece of ground that was ever made,” wrote Amelia Knight during her 1853 wagon train journey to Oregon. Some of the parties who traveled with Knight were propelled by religious motives. Hannah King, an Englishwoman and Mormon convert, was headed for Salt Lake City. Her cultured, introspective diary touches on the feelings of sensitive people bound together in a stressful undertaking. Celinda Hines and Rachel Taylor were Methodists seeking their new Canaan in Oregon. Also Oregon-bound in 1853 were Sarah (Sally) Perkins, whose minimalist record cuts deep, and Eliza Butler Ground and Margaret Butler Smith, sisters who wrote revealing letters after arriving. Going to California in 1854 were Elizabeth Myrick, who wrote a no-nonsense diary, and the teenage Mary Burrell, whose wit and exuberance prevail.

In the first book to focus on relations between Indians and emigrants on the overland trails, Michael L. Tate shows that such encounters were far more often characterized by cooperation than by conflict. Having combed hundreds of unpublished sources and Indian oral traditions, Tate finds Indians and Anglo-Americans continuously trading goods and news with each other, and Indians providing various forms of assistance to overlanders. Tate admits that both sides normally followed their own best interests and ethical standards, which sometimes created distrust. But many acts of kindness by emigrants and by Indians can be attributed to simple human compassion. Not until the mid-1850s did Plains tribes begin to see their independence and cultural traditions threatened by the flood of white travelers. As buffalo herds dwindled and more Indians died from diseases brought by emigrants, violent clashes between wagon trains and Indians became more frequent, and the first Anglo-Indian wars erupted on the plains. Yet, even in the 1860s, Tate finds, friendly encounters were still the rule. Despite thousands of mutually beneficial exchanges between whites and Indians between 1840 and 1870, the image of Plains Indians as the overland pioneers’ worst enemies prevailed in American popular culture. In explaining the persistence of that stereotype, Tate seeks to dispel one of the West’s oldest cultural misunderstandings.