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He called for reform of the monetary system and an end to the gold standard, and promised government relief efforts for farmers and others hurt by the economic depression.

drought

Jokes in the script, mostly written by Glen MacDonough, called for explicit references to President Theodore Roosevelt, Senator Mark Hanna, and oil magnate John D. Rockefeller. Although use of the script was rather free-form, the line about Hanna was ordered dropped as soon as Hamlin got word of his death in 1904.[citation needed]

On May 5, 1919, Baum suffered from a stroke.

Baum wrote two editorials about Native Americans for the Aberdeen Saturday Pioneer which have provoked controversy in recent times because of his assertion that the safety of White settlers depended on the wholesale genocide of American Indians

The first piece was published on December 20, 1890, five days after the killing of the Lakota Sioux holy man, Sitting Bull (who was being held in custody at the time). Following is the complete text of the editorial: Sitting Bull, most renowned Sioux of modern history, is dead. He was not a Chief, but without Kingly lineage he arose from a lowly position to the greatest Medicine Man of his time, by virtue of his shrewdness and daring. He was an Indian with a white man's spirit of hatred and revenge for those who had wronged him and his. In his day he saw his son and his tribe gradually driven from their possessions: forced to give up their old hunting grounds and espouse the hard working and uncongenial avocations of the whites. And these, his conquerors, were marked in their dealings with his people by selfishness, falsehood and treachery. What wonder that his wild nature, untamed by years of subjection, should still revolt? What wonder that a fiery rage still burned within his breast and that he should seek every opportunity of obtaining vengeance upon his natural enemies.

The proud spirit of the original owners of these vast prairies inherited through centuries of fierce and bloody wars for their possession, lingered last in the bosom of Sitting Bull. With his fall the nobility of the Redskin is extinguished, and what few are left are a pack of whining curs who lick the hand that smites them. The Whites, by law of conquest, by justice of civilization, are masters of the American continent, and the best safety of the frontier settlements will be secured by the total annihilation of the few remaining Indians. Why not annihilation? Their glory has fled, their spirit broken, their manhood effaced; better that they die than live the miserable wretches that they are. History would forget these latter despicable beings, and speak, in latter ages of the glory of these grand Kings of forest and plain that Cooper loved to heroize. We cannot honestly regret their extermination, but we at least do justice to the manly characteristics possessed, according to their lights and education, by the early Redskins of America.[32][33] Following the December 29, 1890, massacre, Baum wrote a second editorial, published on January 3, 1891: The peculiar policy of the government in employing so weak and vacillating a person as General Miles to look after the uneasy Indians, has resulted in a terrible loss of blood to our soldiers, and a battle which, at best, is a disgrace to the war department. There has been plenty of time for prompt and decisive measures, the employment of which would have prevented this disaster.

An eastern contemporary, with a grain of wisdom in its wit, says that "when the whites win a fight, it is a victory, and when the Indians win it, it is a massacre."[32][34]

The Pioneer has before declared that our only safety depends upon the total extirmination [sic] of the Indians. Having wronged them for centuries we had better, in order to protect our civilization, follow it up by one more wrong and wipe these untamed and untamable creatures from the face of the earth. In this lies safety for our settlers and the soldiers who are under incompetent commands. Otherwise, we may expect future years to be as full of trouble with the redskins as those have been in the past.

These two short editorials continue to haunt his legacy. In 2006, two descendants of Baum apologized to the Sioux nation for any hurt their ancestor had

caused

Baum's mother-in-law, Woman's Suffrage leader Matilda Joslyn Gage, had great influence over Baum's views. Gage was initiated into the Wolf Clan and admitted into the Iroquois Council of Matrons for her outspoken respect and sympathy for Native American people; it would seem unlikely that Baum could have harbored animosity for them in his mature years.

Although numerous political references to the "Wizard" appeared early in the 20th century, it was in a scholarly article by Henry Littlefield,[36] an upstate New York high school history teacher, published in 1964 that there appeared the first full-fledged interpretation of the novel as an extended political allegory of the politics and characters of the 1890s. Special attention was paid to the Populist metaphors and debates over silver and gold.[37] As a Republican and avid supporter of Women's Suffrage, it is thought that Baum personally did not support the political ideals of either the Populist movement of 1890–92 or the Bryanite-silver crusade of 1896–1900. He published a poem in support of William McKinley.[38

Since 1964 many scholars, economists and historians have expanded on Littlefield's interpretation, pointing to multiple similarities between the characters (especially as depicted in Denslow's illustrations) and stock figures from editorial cartoons of the period. Littlefield himself wrote to The New York Times letters to the editor section spelling out that his theory had no basis in fact, but that his original point was, "not to label Baum, or to lessen any of his magic, but rather, as a history teacher at Mount Vernon High School, to invest turn-of-the-century America with the imagery and wonder I have always found in his stories."[39]

Baum's newspaper had addressed politics in the 1890s, and Denslow was an editorial cartoonist as well as an illustrator of children's books. A series of political references are included in the 1902 stage version, such as references by name to the President and a powerful senator, and to John D. Rockefeller for providing the oil needed by the Tin Woodman. Scholars have found few political references in Baum's Oz books after 1902.[citation needed] When Baum himself was asked whether his stories had hidden meanings, he always replied that they were written to please children and generate an income for his family

The Baums believed in God, but felt that religious decisions should be made by mature minds and not religious authorities. As a result, they sent their older sons to "Ethical Culture Sunday School" in Chicago, which taught morality, not religion.[41][42]