But, really, he’s most interested in the damn Nephilim-Giants, which, if we take his playlist as indicative of his thinking, he seems to feel proves that Native Americans weren’t the first Americans and therefore… well, I can’t really see any conclusion to that sentence that doesn’t become justification for racism.
The Peasant King puts a great deal of weight on a Paiute oral history of the dispersion of peoples, which states that in the beginning there were two sets of twins, which he cites to what seems to be a video from the early 1990s: “There were one light skinned and one dark skinned, two sets. They would not get along, would always fight.” Peasant King takes this as proof that the Paiutes recognized that Europeans were at least coeval in their American antiquity, but to do so he rejects the majority of mainstream scholarship on the subject.
In the beginning of the world there were only four, two girls and two boys. Our forefather and mother were only two, and we are their children. You all know that a great while ago there was a happy family in this world. One girl and one boy were dark and the others were white. For a time they got along together without quarrelling, but soon they disagreed, and there was trouble. They were cross to one another and fought, and our parents were very much grieved. They prayed that their children might learn better, but it did not do any good; and afterwards the whole household was made so unhappy that the father and mother saw that they must separate their children; and then our father took the dark boy and girl, and the white boy and girl, and asked them, ‘Why are you so cruel to each other?’ They hung down their heads, and would not speak. They were ashamed. He said to them, ‘Have I not been kind to you all, and given you everything your hearts wished for? You do not have to hunt and kill your own game to live upon. You see, my dear children, I have power to call whatsoever kind of game we want to eat; and I also have the power to separate my dear children, if they are not good to each other.’ So he separated his children by a word. He said, ‘Depart from each other, you cruel children; — go across the mighty ocean and do not seek each other’s lives.’
“So the light girl and boy disappeared by that one word, and their parents saw them no more, and they were grieved, although they knew their children were happy. And by-and-by the dark children grew into a large nation; and we believe it is the one we belong to, and that the nation that sprung from the white children will some time send some one to meet us and heal all the old trouble. Now, the white people we saw a few days ago must certainly be our white brothers, and I want to welcome them. I want to love them as I love all of you. But they would not let me; they were afraid. But they will come again, and I want you one and all to promise that, should I not live to welcome them myself, you will not hurt a hair on their heads, but welcome them as I tried to do.”
At any rate, the story was told in the 1850s and the context makes plain that the story was not a widespread and familiar account of creation but rather Winnemucca’s grandfather seems to have developed the story on the spot as a reaction to events, much as oral traditions have changed over time in other cultures. Indeed, the Handbook of Native American Literature by Andrew Wiget records many different attempts to shoehorn contact with Euro-Americans into Native mythology, and the Paiute version was neither the first nor unique in this regard.
But the Paiute in general and Winnemucca in particular are best known among fringe historians for their red-haired cannibal giants, the result of the Lovelock Cave archaeological site, where normal-sized human skeletons found in 1911 were mythologized into those of giants because of roadside attractions promising glimpses of Bible giant bones in the 1920s—almost certainly mammoth bones from nearby fossil beds. They gained their red hair and cannibalism because Winnemucca had recorded that a lock of old hair from an extinct tribe of enemies on a dress she owned was red (due to the decay in its black pigments), and that her tribe’s ancient enemies—who were not giants—were cannibals. Adrienne Mayor suspects that the cannibalism claim came from the burnt-flesh smell of the guano deposits in Lovelock Cave. Winnemucca does in fact describe the cave as being filled with a terrible smell after the death of the cannibals.
All of this, though, gives us this lovely YouTube video from another YouTube user: First Americans: Ancient White Migration: Nevada, USA.