Captain Pratt—Carlisle Barracks—An Indian Bowman—The Indian
Question—The Pupils' Gossip—The "School News"—Indian
Visitors—The White Mother—The India Office—White and Red—Quo
Quousque?—Indian Title Deeds—The Reservations—The
Indian Agencies—Missionary Efforts—The Red Man and the
Maori.
On the 5th of May the party visited Carlisle Fort or
Barracks, one of the ancient military establishments
of the Republic, where in the old times, speaking in
an American sense, a considerable force was usually
concentrated to keep watch and ward over the western
frontiers, now extended thousands of miles away to
the Pacific. The Barrack, which is a large quadrangle
capable of containing a couple of regiments, is appropriated
by the Government to this great experiment,
the systematic education of the Indians of
both sexes, whose families send them to school for the
purpose of learning English and useful arts, mechanical
and other, which may be of advantage to their people.
It was, perhaps, one of the most interesting of the
many little excursions which the Duke of Sutherland
and his friends made in the States, and as it was the
only one of the schools which we had an opportunity
of seeing I shall proceed to give a little account of
what we witnessed. In the first place let me express
the sense which every one of us entertained of the real
sterling qualities of Captain Pratt who is in charge of
the school, and of the devotion and solicitude for
their charges of those ladies employed in the training
establishment. It may be asked how casual visitors
could judge of these things? The discipline, order,
progress, and perfect method visible in every room, and
the intelligence and good understanding between the
teachers and the pupils which could be perceived
throughout the establishment, were adequate proofs, I
think, that the praise is well deserved. At the time
of our visit there were something under three hundred
pupils, of whom perhaps two hundred were boys, and
these were engaged in their class-rooms, each section
of Indians being arranged according to nationality, if
such a term can be used. But, indeed, the tribes of
Indians differed from each other in personal appearance
far more than do the races which inhabit the European
continent. It is true they nearly all have straight
wire-like black hair and eyes set deeply and rather
obliquely in faces which are frequently of the Mongol
type. But there is great diversity in the shape of the
head, the angle of the jaw, the formation of the mouth
and nose, the colour (when not tainted or "improved"
by an admixture of European blood, whether Mexican
or American or other) being pretty uniform, a rich
bronze, with something of a copper hue, predominating
in the young people. The boys were dressed in a plain
neat uniform of greyish-blue, military tunics and
trousers, well shod and comfortably equipped in all
respects. The girls, amongst whom, perhaps, taste for
eccentric finery was not unobservable, wore dresses less
uniform in appearance, generally neat and always clean;
but their foot gear was rather eccentric. The rooms,
spacious barrack-like apartments, well ventilated, were
appropriated to the classes according to age and progress,
the boys being separated from the girls. The
walls were hung with maps and furnished with educational
coloured prints, and boards for arithmetical
exercises were in each apartment. The desks and stools
were such as would be seen in an ordinary school, and
if one had not looked at the faces of the pupils and
been struck by some of the strange characters on the
walls he would have thought himself in the middle
of some ordinary school; save, perhaps, that his ear
would have missed the curious humming noise which
marks the industry of idleness or of legitimate work
in similar establishments in Europe. But here were
all these young savages, poring over their books or
boring with their pens, looking up at the visitors
scarcely with curiosity and applying themselves again
to their work, or answering questions put to them with
the composure which must be a portion of the Red
Man's nature.
I cannot recollect how many tribes there were represented
at the Carlisle school; but I was struck by
the race-distinctions which could be observed when
Captain Pratt, standing on a raised platform, called
out the names of each tribe. The little batches, in
some instances only one or two, stood up briskly and
looked somewhat proudly about, as much as to say,
"We are Sioux (or Apaches, or Ponchas, or Creeks),
not like these other fellows." And the young ladies
were, if one might judge from their expression, quite
as proud of their own people as the boys. But the
names these poor children receive are ludicrous. Not
content with calling them by English names, or
American, singularly misapplied, very often, as a name
may be, their own Indian nomenclature is translated
into English, so that we heard reading and reciting
beside "Luke Phillips" and "Almarine McKillip" (a
Scotch Creek) "Maggie Stands-looking" and "Reuben
Quick-bear." There was something of sarcasm, I think,
in the address of a Creek boy to the visitors. He said:
"The Indian boys had come here to learn something
about the use of the bow and hunting. Their people
believed that if boys grew up to manhood without
learning they would be of no use; therefore they had
sent the boys here to get education." Then, after
some moral if trite reflections, the lad said: "You must
understand that nearly everything that was made was
made both for the present and the future. This barracks
was not built for Indians, as I do not think the
men who built it ever thought that it would be an
Indian school; but things were made to do good both
in the present and in the future." And then quoth
he, looking at his white friends straight in the face:
"The education which we are getting here is not like
our own land, but it is something that cannot be
stolen nor bought from us." And the white man did
not turn red at the words! I do not pretend to judge
of the actual progress made in learning, but the very
intelligent self-possessed teachers reported uniformly
that they were satisfied. The most useful education,
perhaps, which these Indians receive is in practical
mechanics, and a visit to the workshops attached to
the barracks was amply repaid by the sight of these
industrious young fellows hammering and leathering
away in the various departments. They have actually
completed waggons of a most satisfactory construction,
complete in all their parts, so much so that orders
have been received for as many as can be supplied for
the use of Agencies. They make and repair their own
shoes. They have sent out a hundred and twenty
double sets of harness. They make coffee-boilers,
cups, pans, pails, and all the articles known to the
tin-smith; and the girls are taught to hem and sew
and knit in the English fashion; but it must have
been not many a long year before the white man
landed, when the ancestors of these Indian maidens
exercised the same mystery with fine sinew and skin
in the wonderful work of which specimens are handed
down to us to-day. On one point alone, perhaps,
there was something to regret; the health of the
children was not all that could be desired. Well
clad, regularly fed, I presume on wholesome food,
cleanly lodged in well-ventilated rooms, these wild
children of the plains scarcely came up to the expectations
one would form of them in the matter of chest-measurement;
and although many were remarkable
for fine physical development, Captain Pratt confessed
that their sanitary condition was not everything that
could be desired, and that losses from consumption and
other causes were rather serious. But they have
plenty of out-door exercise. They have games in
which they rejoice. They drill and march to the
sound of their own band, a very good brass band of
eight performers, each of a different tribe, who played
"Hail Columbia!" and the "Star-Spangled Banner,"
and the like, with energy and zest; nay, with harmonious
concurrence. When we went out into the
large open square, there appeared before us a wonderful
being in feathers, waving plumes, wampum and all
the leathern panoply and peltry adornments of an
Indian, painted, and armed with bow and arrow, probably
such an one as Captain John Smith may have
seen as he went exploring the woods of Virginia on
his way to the sacrifice from which he was saved by
Pocahontas. A target was erected at a distance of
a hundred yards or so, and had I been in the centre of
it, I should have been perfectly safe from the arrows
which the Indian warrior discharged at it. But we
were told that with a good bow a strong-armed Indian
will drive an arrow right through a buffalo, and in
that case I would suppose that the buffalo was very
near to him indeed.
Of course it is but natural to find very varying
degrees of intelligence amongst the pupils, and the
rate of progress was by no means uniform, but a
committee of examination which recently visited the
school declared that the manifestations of advancement
in the rudiments of English education were to
them simply surprising. It was with admiration
bordering on amazement they observed the facility and
accuracy with which the children passed through the
various exercises, in reading, geography, arithmetic,
and writing, of the schoolroom; the accurate training
and the amount of knowledge displayed were, they reported,
the fullest proof not only of skilful teaching, but
of great aptitude and diligence on the part of the children.
Considering the brief period during which the
school had been in operation, and the fact that the children
entered it in a wholly untutored condition, the
evidence was conclusive of the capability of culture.
They go on to say: "We are fully persuaded that improvement
equal to that which we have witnessed in
the case of these children of the plains, if made in equal
time by American children, would be regarded as quite
unusual. And when the difficulty of communication
consequent upon the diversities of language is taken
into account we can but feel that the results of which
we have been the witnesses to-day justify our judgment
of them as amazing."
One of the most interesting features connected with
the attempts to educate the Indians at Carlisle is the
'School News,' a little publication which, as I understand,
is conducted by Indian pupils taught in the
establishment, edited by Samuel Townsend, a Pawnee
Indian boy. It is published once a month, and costs
25 cents or 1s. per year. It takes as its motto the
lines:
Perhaps neither the metre nor the actual statement
commend themselves to acceptance, but the
matter of the little journal is full of interest. In the
first place the names of the contributors afford full
matter for meditation. Perhaps it is one of the steps
which must be taken to civilise these poor Indians that
their names should undergo a strange and, to me,
unmeaning metamorphose. There seems no reason
whatever why the Indian names should not be retained,
or if there is any reason for changing them, at
least there might be some discrimination and good
taste exercised in the adoption of English Christian
names.
The first number of the 'School News,' which I have
before me, contains as an article: "What Michael
Burns, an Apache boy, thinks on the Indian Question."
He says, "I cannot help myself, having much feeling for
my people, what has been said about them, and the
efforts making to give us the same privileges as the
people of the United States. And it is said how
we have been treated by the bad white man, for the
last ten or fifteen years, decreasing our number. But
that kind for treatment for my nation will soon stop."
The poor boy goes on to say: "There is no doubt
that we are in fault. We had the opinion that we
could not get beaten by any other nation. Now we
know for ourselves that we will have to change....
But how does the white man know which way
is the best to do. Was he born that way? No!
Education gives him the light of knowledge." Then
a boy named Marcus Poko writes to his father: "I
want you to try hard and leave the Comanche way,
and to find the white man's way." In the leading
article, written, I presume, by Samuel Townsend, it is
said: "Indian ways will never be good any more, it
is all passed, gone away, and the other way is coming
up to take the place. We shall all be glad when we
all get into the civilised way of living, then the
Indians will not make so much trouble for the
American people. Some people say 'let the Indians
get out of the way. There is no use in trying to
advance them, kill them all they are like the wild
animals deaf and dumb, they never will learn anything.
We have already paid so much money for
them they have never become civilised yet.' But all
good people say, 'Oh, yes, give them an education and
plenty of opportunities, and send more teachers among
them so they may come up beside us and live as
brothers and live in peace.'" There is a little paragraph
as to language. "There are a great many words in
the English," says the writer, "that the Indians have
no word for, so the white people who make the Indian
books have to make new Indian words. So the Indians
have to learn the new Indian words. Now we don't
know much about it, but we believe the Indians can
all learn to speak the same as the whites." Then
there is a column about the school news: "Lizzie
McRae, a Creek girl, made a very good corn bread the
other day. We had some of it. It was right good I
tell you." "Robert American Horse is a steady boy.
He works in the blacksmith shop very well, and Mr.
Harris never has to tell him but once how to do something."
"One of the teachers had artificial violets on her
belt. A Gros Ventre boy saw them, but did not know
what they were, so he got up from his desk and went
close to the teacher. He looked at it and then smelt
it. When he smelt it he said, 'Pooh! rags!'" "Boys,
some time ago Captain Pratt gave us advice about
throwing stones at birds. Some of the boys who
understand most English did not listen. We want
the birds to come and stay with us and sing for
us, too. Let us remember about this, and not let
Captain Pratt have to say it again." "Last Sunday
some of the large girls had a prayer-meeting in the
yard at the back of the girls' quarters. Nobody told
them to do it, but they thought it would be a good
thing." There is a long letter from Lizzie Walton, a
Pawnee girl of thirteen years old, describing a trip to
Philadelphia, and I believe there are very few girls of
thirteen years of age in any school who could write
more amusingly or better. The account of a magic
lantern by Ada Bent, a Cheyenne girl, closes the
number.
Letters from the children who are sent out to the
farmers are published in this little periodical, and give
a very pleasing picture of the lives and aptitudes of
these Indians. Virginia, of Kiowar, writes from a farm,
asking one of the teachers to pardon her for not having
done so before; but "I have not much time," she says,
"I am very busy set the table and wash dishes make
my bed and make pies and cakes and try to make
bread too, and the other things beside.... Sometime
I make fire and bring in wood. Mrs. Borton is very
kind lady she has two children one girl and boy. I
love these little children very much." "My dear
Miss H——, I am not bad a girl. I help now a great
deal. I pray for you almost every night, also when I
wake up in the morning. I like to pray very much
because I make myself good." And so on in a pleasant
little gossiping way, frequently in very difficult language.
There is an article in the 'School News' of
July upon the shooting of President Garfield: "The
man who shot him," says the writer, "we suppose,
thought he would please some of the people in the
United States. He thought he was very smart. If
President were to die how would every white man,
black man and the Indian feel? It was not in war
when the President was shot, for our country don't
have war any more, but in peace.... We all feel
sorry because the President is suffering. We hope he
will soon recover." It is stated that about a hundred
boys and girls have gone out to work on the
farms, and there are some trite remarks about the
advantages of hard work as opposed to the disadvantages
of laziness. "The farmers up country say
the Indian boys can bind wheat first-rate." "Nelly
Cook, Sioux, made 36 sheets in one day last week.
Nellie Cary, Apache, made 32, and Ella Moore, Creek,
made 30. Boys, do you think those girls are lazy?"
The 'School News' has a reporter, it would appear,
for the paper says that "Our reporter took a walk
round in the shops to see what the boys were doing.
In all the shops every boy was busy. In the carpenter
shop there were Jock (Arapahoe), Ralph
(Sioux), Elwood (Iowa), and Joe Gun (Ponca) sawing
out window and door frames. Oscar (Cheyenne) and
Michael Burns (Apache) were busy carving balcony
posts; and Lester (Arapahoe) was outside chiselling
a beam. These things are all for our new hospital....
Jesse (Arapahoe) and Little Elk (Cheyenne) were busy
in the gymnasium. The waggons which Robert
American Horse has finished painting are to be sent
to Oregon and Washington Territories." It is sometimes
difficult to make out the meaning of the little
prattle which these small people commit to the uncertain
medium of the English tongue; but, on the
whole, it is a most interesting and curious study. In
one respect these children of the forest possess that
which civilisation seems rather to dwarf amongst men of
the highest culture and imagination—a certain stately
eloquence and nobility of expression, in which natural
images abound, and allegory and metaphor consort
together in excellent and tasteful union. In a paper
called 'Eadle Keatah Toh,' which seems to have been
the precursor of the 'School News,' there is an interesting
report from the Committee on Indian Affairs to
the House of Representatives, submitted by Mr. Pound.
The motto of the paper is "God helps those who help
themselves"; but surely it might be better put that God
will help those who seek to do good to the unfortunate
Indians, who in contact with civilisation are rendered
utterly helpless, and who in their attempts to help themselves
according to the manner of the race must meet with
nothing but extinction. From time to time there are
notices of deaths. One would like to know who wrote
the account of the "death of John Renville, son of
Gabriel Renville, Chief of the Sisseton Sioux." After
noticing the circumstances under which he contracted
his fatal illness—fever, produced by drinking water
at a spring on a hot day on a march to the camp in
Perry County, the writer says:—"'Death loves a
shining mark,' the poet sang long ago; and in the
passing away of John Renville from our school we
sadly say, how truthfully the poet sang....
Through all the days of his sickness his large sorrowful
eyes had a far-away wondering look, no pain
marred the beauty of his brow, and his voice as he
addressed his sister, who tenderly watched over him,
was like the trumpet warbling of some mournful bird.
Our hearts follow the father in deep sympathy as he
bears back the body of his beautiful boy to the land
of the Dakotas for burial."
The Indian chiefs have a right, which they often
exercise, of visiting these schools as a Board; and
there is an account in the Carlisle paper of the visit
of Spotted Tail, Iron Wing, White Thunder, Black
Crow, and Louis Robideau from the Rosebud Agency;
Red Cloud, American Horse, Red Dog, Red Shirt,
Little Wound, and Two Strike from the Pine Ridge
Agency; Like the Bear and Medicine Bull from
the Lower Brule Agency; Son of the Star, Poor
Wolf, Peter Beauchamp, and John Smith from
Fort Berthold; Two Bears, John Big Head, Grass,
Thunder Hawk, and Louis Primeau from Standing
Rock; Charger and Bull Eagle from Cheyenne
River; Brother to All and James Broadhead from
Crow Creek; Strike the Ree and Jumping Thunder
from Yankton; Robert Hakewashte and Eli Abraham
from Santee Agency; Mr. Tackett and his wife
and daughter; a daughter of Spotted Tail, and
others. The meeting of the children with their
parents is described as being most touching; and
sometimes the pupils were not recognised, so greatly
had they altered. As the chiefs seemed unwilling to
speak when called upon to do so, there was silence for
a time till a little girl, who had been about a year and
a half at the school, expressed her desire to speak in so
earnest a way that General Marshall permitted her to
do so; and so, speaking in her own dialect, her words were
translated into English and into Sioux. She declared
that she liked the white man's ways and the white man's
language. Indian words, she said, were down on the
ground, but the white man's language was in his head.
The chiefs, who listened attentively, seemed to understand
this curious figure of speech, and nodded their
approval. And then she enlarged upon the advantage
of what she learned, and implored the chiefs to send
their children to the school, where she says she is
going to try to be God's daughter. Her words seemed
to kindle the fire within the chieftains' breasts, for Like
the Bear, a Sioux, and father of one of the boys at
Hampton School, came forward and addressed the
meeting. "There is no greater power in the world,"
said he, "than the Great Spirit, and we must listen to
Him and do what He wants us to do. When the men
who were sent out by the Great Father the President
asked for my children I gave them up. I see you are
making brains for my children, and you are making
eyes for them so that they can see. That is what I
thank the Great Spirit for, and it is that which will
make me strong." Then Robert Hakewashte, a chief
from the Santee Agency, spoke, and said that he wanted
schools like that which he saw here on his own reservation,
and Spotted Tail wished for the same thing.
"Since I have learned the words of God," he says, "it
makes no difference to me what is the colour of a man's
skin; if he walks like a man it is the same. I do not
believe God likes the white colour only. God likes
red and white, for He made them all." And then the
flood of eloquence was loosened, and an old chief of the
Sioux, nearly blind, verging on ninety years of age,
who had come to see his grandson, said: "I grew up a
red man, and the things I see here I never had a chance
to see before. I have heard about the white man's
church and his religion, and I have heard about the
holy house. I have looked into them, and I am very
much pleased. But there is only one Great Spirit we
all can worship, and the red men all over the country
are hearing about it. You are teaching the children
to worship the Great Spirit. That is a great thing,
and I like it. But you have here two sons of one
father. One is sick. I want you to keep the other."
And so he carried him away.
The condition of the Red Man who is allowed to exist
under the banner of the Republic is a subject which
has attracted the attention of the best and wisest men
in the United States. The treatment of the Indians
is a question of future policy. It is one which must
exercise a very deep and abiding influence on the whole
history of an ancient and interesting people. But it is
exceedingly difficult to put in a short compass its most
salient points before those who are unacquainted with
the nature of the problems to be solved. Comparisons
are odious, above all places, in America, when they
are not to the advantage of the Great Republic, and
I shall not draw any between the state of the Indian
tribes in Canada and in the States. But it may be
fairly admitted that the Indian Question in Canada
is divested of many of the difficulties which surround
it south of the lakes. The people of Canada have far
more land than they know what to do with. They
are a sparse population. They are not impelled
to fierce adventures by mining "booms," and they
are altogether less progressive than their American
brethren. Shall we say that they are more charitable,
more humane, less greedy of other men's goods? I do
not say so. But at all events it is perfectly true that
the Red Man, although he is dying out under the
influence of whiskey and other influences which need
not be particularised, in his native land, lives in comparative
peace and comfort under the British flag in
Canada. He is content with the White Mother. He
pursues the occupations dear to his race as a hunter
and as a fisherman. He is a dealer in peltries, and in
such small barter as his needs require. He is the
companion of sportsmen, and he delights, free as mountain
air, to hunt on the hillside and in the prairie in
winter over the vast ranges of snowy fields which in
the few short months of spring and summer teem with
flowers, and the frosty lakes which yield fish to his spear
and net. There are few or no railways through his
reservations to vex his repose, no great trains of miners
with pick and rifle to drive away the moose and the
buffalo, and hand the native hunter over to starvation.
The Indian gives to the white man all he needs, and
aids him in obtaining from the wide stretch of land
over which he roams all the wealth that it can afford.
Practically one part of the Dominion is handed over
to the Red Man and to the half-breeds, for there
is an Indian frontier which as yet has not been much
encroached upon by any large migration of whites.
As far as I know, conflicts north of the Saint Lawrence
between Indians and whites are unknown, or have not
been heard of for very many years. South of the great
lakes, in the wonderful land over which is displayed the
banner of the stars and stripes, the fate of the Indian
is very different. In the words of Mr. Carl Schurz,
himself an expert in the question, "the history of the
relations of the United States with the Red Man
presents in great part a record of broken treaties, of
unjust wars and of cruel spoliation." That is a sweeping
statement, which it would be just as well for an
Englishman not to make, but coming from the mouth
of an American citizen and of a United States Minister
with plenty of evidence to back it, there can be no
harm in recording my conviction of its truth. It is
but another indictment against a defect in the form of
government which Americans exalt as the most perfect
of human institutions, that the central government
made treaties in good faith with the Indian tribes, but
was unable to enforce their obligations or to maintain
their integrity. There is, as all well-informed people
know—well informed, at least, in reference to American
affairs—a commissioner who makes an annual report
to the Secretary of the Interior respecting the Indian
tribes in the various locations over the Union and
the Territories. The last of these reports which I
have seen is that of the Acting Commissioner Mr.
Marble, addressed to the Department of the Interior
from the office of Indian Affairs at Washington in the
November of last year. The volume contains the
reports of the agents in the Indian Territory; of the
schools for Indian children established in pursuance of
a wise and humane policy, and detailed statistics in
relation to the Indian settlements and reservations, the
latter indeed forming by far the largest portion of the
volume of 400 pages. Before I call attention to the
condition of the Indians, and the efforts made to save
them from extinction or from a degradation worse than
annihilation, I should like to direct the attention of
those who are interested in the subject to the view
which is beginning to find favour, I believe, among
the most experienced men in the States, that the
system of "Reservations" is founded on a mistake the
magnitude of which is demonstrated every day, and that
the only means of saving the Indians from extinction
is their gradual absorption as educated communities in
the agricultural life of the nation, keeping them far
as may be from the white man, but making no other
distinction between them and the other citizens of the
United States than such as must be found in the nature
of the Indian race and their degree of culture and civilisation—treating
them, in fact, as communities of
Mennonites, Mormons, or Norwegians, or other nationalities
would be treated in the United States. When
the Reservations were first established it was considered
impossible that the migration of the whites
would extend to the remote regions of the west to
which the unfortunate survivors of the people with
whose virtues and vices Cooper and other novelists
have made us familiar were gradually and often remorselessly
driven. It is a plea which will be urged in
bar of judgment that the doctrine of States Rights
prevented the interference of the United States Government
on behalf of the Indian tribes who were often
ruthlessly destroyed. But it will scarcely be a plea,
I think, which humanity in full court would recognise
as valid. Homo homini lupus. But to the Red Man
as to the Black in many cases the White Man is worse
than any wolf; far more bloodthirsty and rapacious
than any tiger—a Cain of Cains. It was our own kith
and kin who, landing on the shores of the North
American continent, encroaching by degrees upon the
tribes and at last encountering their hostility, spread
their sway literally by fire and sword, and rooted out
the Red Man wherever they found him established on
land or by sea which they coveted. We, whose countrymen
have worked out the same policy on the Australian
continent and Van Diemen's Land, and who can only
be restrained from its pursuit in New Zealand by the
strong arm of the Home Government, can scarcely
afford to take up stones to fling at our American
brethren; and it is not with any purpose of indictment
or accusation that I proceed to make a few remarks
on the relations of the United States Government with
the Red Man, and the efforts which they have been
making to compensate the Indians in some measure
for the injustice and persecution dealt out for many
a generation.
As I looked at the men gathered at some of the
railroad stations in the western desert and thought
of the Red Men whose fate it is to meet such representatives
of civilisation and Christianity, I could not
but be filled with pity for the unfortunates and with
wonder at "the dispensation" under which they live.
The faces are fine and bold enough, bearded to the
cheek or shaved in the American fashion, with bold
staring eyes, which "look square" in your own, with
a general expression "Do you want a fight?" in them—the
heads to which they belong are generally set on
muscular bodies. If a gang of these men think fit to
go on to an Indian reservation—the very name is too
often a bitter mockery—who is to stop them? If the
Indians try to do so and one of the white intruders is
killed the country-side rings with cries of "vengeance
for the massacre of our brethren," and all the papers are
filled with accounts of "Another Indian Outbreak."
"The average frontier-man in the States looks," as
Mr. Schurz says, "upon the Indian merely as a
nuisance in his way. There are many whom it would
be difficult to convince that it is a crime to kill an
Indian." I will go further and say that there are
many, I believe, who would take great pleasure in killing
an Indian whenever they could; or as one gentleman
observed to me, and I believe in his relations with
white men no more just or honourable man or more
humane could be found, "I would sooner kill an Indian
than I would a skunk." When I was in the West,
there was a cry raised that the Utes were about to
wage war, and appeals appeared in the local papers
for a military force to march against them. Their
leaders were accused of arrogance and of insolence,
and of murderous designs, and the general remark
one heard was, "The Utes must go." I inquired a
little into the matter when I got back, and I found
that the Utes were strictly and absolutely, in their
own right, standing upon the titles, which they had
derived from the United States Government, to the
lands from which they were required to move. These
lands were wanted. Other lands were pointed out to
them, to which they objected, and then they were
informed that they would be moved by force, and preparations
were made to levy war against these unfortunates,
if they resisted deportation from the territory
which had been assigned to them by the Great Father.
Had they been Irish landlords, they could not have
been treated worse; but in the West not one word
was raised in favour of their claims.
The first point which has to be considered is, that
the Indian is obnoxious to the very class of men with
whom he is by the necessity of things most closely
brought in contact. The railway has been the great
persecutor of Red Men. It has driven away the game,
it has carried in proximity to their reservations all the
enterprise charged with whiskey, revolver, rifle, and
greed, which can be furnished by the offscourings of
the world. In the Far West the miners in advance
throng into the valleys, and break the silence of the
mountain-ranges by the sound of their picks, the cattle-raisers
spread out over the plains, the ploughman settles
down on the fertile land. "What," asks the American
philanthropist, and his question is echoed all over the
world by humane and good men, "what is to become
of the Indian?" The hunting-grounds are gradually
being pushed farther west and north until they are
bounded by the sea, and by the eternal snow. And if
by any chance it should be found that there is gold or
lead, silver or iron, or copper, or coal in any abundance,
even under these unpromising conditions it will be
sought. The buffalo is disappearing fast, faster than
the Indian himself. Deer are becoming scarcer every
year. What is to be left for the Red Man? Pastoral
life and agriculture, say the philanthropists. The
substitution, however, is not so easy. The weakness
of the United States Government is the main cause
why the policy of reservations has failed. Let us
take the account of it by a United States Minister.
"The Government," says Mr. Schurz, "has tried to
protect the Indians in good faith against encroachments,
and has failed. It has yielded to the pressure
exercised upon it by people in immediate contact
with the Indians. When a collision between Indians
and whites once occurred, no matter who was responsible
for it, our military forces were always found
on the side of the white against the savage. How
was Government to proclaim that white men should
for ever be excluded from the millions of acres covered
by Indian reservations, and that the national power
would be exerted to do so?" Such an idea the American
Minister thinks would be utterly preposterous. The
rough and ready frontier-man would pick quarrels
with the Indians; the speculators would urge him on.
Government could not prevent collisions; the conflict
once brought on, Government, in spite of its good
intentions and sense of justice, would find itself employing
its forces to hunt down the Indian. The old
story would be repeated, as it will be wherever, says
Mr. Schurz, there is a large and valuable Indian Reservation
surrounded by white settlements, "and unjust,
disgraceful as it is, that is an inevitable result."
Such being the case then, the United States Government
being powerless to see that right shall be done,
and it being at once a human and a Christian duty to
avert, if possible, the extinction of the original possessors
of this grand continent, let us see what can be
done to carry out the object. Fit the Indians, it is
said, for the habits and occupations of civilised life;
give them individual possession of land as property,
a fee-simple title to the fields they cultivate, guarded
by an absolute prohibition of sale—because it has been
found that whenever the Indians are exposed to the
temptation of artful traders, they will be cajoled out
of the titles they have to their land—and you will save
the remnants from utter destruction. I hope it will
be so. I could not but feel a glow of enthusiasm when
I heard the Attorney-General, Mr. MacVeagh, at
Washington, speaking incidentally one day about some
railway matter, declare that he would not sanction
the making of a line of railway through Indian Territory
until he was satisfied that the Indians actually
understood the conditions which had been offered to
them by the company. "I will," said Mr. MacVeagh,
"send down government agents there to ascertain
that the Indians thoroughly understand what they are
doing, and that it is of their own free will and consent
that the railway passes through their territory in exchange
for the money and goods they receive for the
concession." Excellent and just minister! But, alas!
I believe that ere I left the United States the whole
thing was done; the railway company had declared
that they would, whether or no, make their line, and
if an Indian touched a hair of the head of any white
man, the United States Government would not be able
to avert the Divine wrath of every white man on the
border from the whole of the tribe. Well may Mr.
Schurz say that the thought of exterminating a race
once the only occupants of the soil, where so many
millions of our own people have flourished, must be
revolting to every American who is not devoid of all
sentiments of justice and humanity. Extermination
or civilisation is the alternative offered to the Indian.
Now let us see how it is proposed to civilise them.
According to the returns in the Report for 1880, the
number of Indians in the United States, exclusive of
those in Alaska, is 256,127. Of these, 138,642 are
described as wearing citizen's dress. It will be observed
that there is no estimate given of the Indians who
do not wear citizen's dress under this head. Citizens
must be sometimes very badly dressed indeed if the
Indians I saw at various stations along the line to San
Francisco in shocking bad hats and tattered clothes were
to be included amongst those who figured under this
description in the report of the Commissioner. About
17,000 houses are reported as occupied. There are
224 schools, attended by 6000 scholars for a month
or more during the year, scattered over the continent.
About 34,550 Indians could read. There were 154
church buildings and 74 missionaries. The number of
children of school age was 34,541; but this was an
under estimate. Of these there was only school accommodation
for 9972. The total amount expended for
education during the year by the United States Government
was $249,299; by the State of New York,
$15,863; by the State of Pennsylvania, $325; by
other States, nothing; by religious societies, $46,933;
by tribal funds, $7481. 22,048 Indian families were
engaged in cultivating farms or small patches of
ground; 33,125 male Indians were labouring in civilised
pursuits; and 358 Indian apprentices had been
pursuing trades during the year. This census and
these statistics are stated to be imperfect, and it would
require a close examination of the returns to enable an
inquirer to form any idea as to the progress made in
the direction which we are told is the alternative of
destruction.
The Reservations of the various Indian tribes are
scattered irregularly over the United States; from
Michigan, Wisconsin, and Minnesota on the north and
north-west, away to the Territories on the other side of
the Rocky Mountains, down to New Mexico and Arizona,
there being none in the southern states bordering the
Atlantic. But there are Red Men of different tribes
located, as the Americans would say, in the States to the
east, such as New York. The Reservations are of irregular
size and extent. Isabella, in the State of Maine,
reserved for 848 Indians, lies to the east of 86° longitude,
and south of 44° latitude. There is a considerable
group of Reservations on the western shore of
Lake Michigan in Wisconsin, and in Minnesota. But
the proper Indian territory lies west of Arkansas,
with the Red River on the south, New Mexico on
the west, and Kansas on the north; and in it are
concentrated the Cherokees, Choctaws, Chicasaws,
Comanches, Cheyennes, and several other tribes. The
Navajo Reservation in New Mexico and Arizona ranks
perhaps next in size, extending northwards into
Colorado, where the Utes have got a large tract of
land assigned to them upon what appears now to
be very doubtful or vanishing tenure. These, and
numerous reservations, which it would be tedious to
enumerate, are under the charge of agents appointed
by the Government at Washington, as to whose
functions and personal character and attainments one
hears very surprising and contradictory reports. But
I confess, from a perusal of the documents which they
have furnished to the head of the Department, and
which are published in the Annual Report, there
seems to me no just ground for imputing to these
gentlemen want of zeal, knowledge, interest, or
intelligence. Those who detest the whole work of
saving the Red Man are very apt to impute to the
Indian agents not only corrupt practices in relation to
the sale of government stores and supplies destined
for the use of those under their charge, but illicit
traffic in spirits, which is ruinous to the Red Man,
and even some participation in the acts of violence
which have frequently led to Indian troubles. It all
depends upon the manner in which your informant in
the States regards the Indian Question whether the
agents are described as scoundrels whom no man could
trust, or as gentlemen of high propriety and general
excellence.
The necessities which have been imposed by advancing
civilisation of providing Indians with food
entail a heavy outlay upon the United States Government,
which is much begrudged by large sections of
members of Congress, although they do not see their way
clearly to withhold supplies of food from the unfortunate
people whose hunting-grounds have been occupied,
and who have not yet learned the arts of agriculture,
so as to be able to supply themselves with food. The
transportation of stores, the cost of beef, corn, coffee,
bread, tobacco, tea; in fact, all kinds of food, woollen
goods, clothing, boots, hats, groceries, waggons, tools,
hardware, and medical supplies,—all these duly figure
in the estimates of the Indian Commissioner to a very
considerable amount, and the returns as yet do not
present any large reduction on the annual charge;
although nearly all the agents speak in terms of great
hopefulness of the extraordinary advance which has
been made in their agencies in the cultivation of the
soil.
One remarkable division of the agencies has reference
to their appropriation to religious denominations.
An Indian might well be puzzled as to his
form of belief if he were passed through the various
agencies, attending at each a religious service or two,
and listening to the teaching of the various divines
attached to them. The Society of Friends have
control of the belief and religious teaching of the
Sante and Nemaja Indians in Nebraska, and of the
Pawnees in the Indian Territory; to the Methodists
are assigned three tribes in California, three tribes in
Washington Territory, two in Oregon, three in Montana,
two in Idaho, and one in Michigan. The Nevada
Cherokees, Creeks, Choctaws, Chicasaws, and Seminoles
are handed over to the Baptists. The Presbyterians
have charge of the Nezpercès in Idaho, Umtas in
Utah; the Apaches, Pueblos, and two other tribes
in New Mexico. The Congregational Church exercises
its religious offices among the tribes in Wisconsin,
among two tribes in Dacotah, and one in Washington
Territory. The Reformed Church has its work
cut out for it in Arizona amongst four tribes. The
Protestant Episcopal Church exercises its jurisdiction
over one tribe in Minnesota, six tribes in Dacotah, one
in Indian Territory, and one in Wyoming. The Unitarians
have apparently only one tribe in teaching, the
Los Pinos in Colorado. The United Presbyterians have
one tribe in Oregon; the Christian Union has another
in Oregon; the Evangelical Lutheran has charge of the
Southern Utes in Colorado; and lastly, the Roman
Catholic Church has two tribes in Washington Territory,
two in Oregon, one in Montana, and two in Dacotah.
As a general rule, the reports of the missionaries
themselves are more sanguine, as they are wont to be,
than are those of disinterested, perhaps unprejudiced,
observers of their work. But, as is natural, the actual
progress made depends very much, not only upon the
nature of the tribe among whom the work is carried
on, but on the character of the missionary, and on his
ability and energy. In some instances, I see the condition
of a tribe is reported as being lamentable,
from a religious point of view, whilst in a neighbouring
reservation, it is stated that great progress has
been made in the establishment of religious teaching
and ideas. The Rosebud Agency is said to prosper in
the hands of one reverend gentlemen; the fathers of
St. Ignatius are described as doing good work amongst
the Flatheads; the Pawnees are left without any missionaries
at all, and, says the government report, "are
probably better off without them." And depreciatory
remarks are slightingly introduced concerning the work
at other agencies. On the Devil's Lake Agency, the majority
of the adults shun the missionaries as they
would the gentleman who may be supposed to own the
lake by the sides of which they are encamped. The
Jesuit fathers and the Catholic sisters are described
as working generally with zeal and success, whilst one
agency assigned to the Methodists is said to have
no religious agency at all. It is to the success of
the attempts made to educate the Indians at the
public establishments that the philanthropist and
humanitarian must look with the most hopefulness.
All the reports of the teachers and visitors of these
schools coincide in one point, that the young Indian
is most teachable, and that in respect of acquiring
knowledge he is, if anything, the superior of the white,
who seems to enjoy no hereditary excellence in his
capacity for acquiring knowledge. The Bill to which
the Report was an introduction may be considered
indeed as the Magna Charta of the Indian tribes if
it be followed up by judicious treatment, and careful
management of and consideration for the rights conferred
upon these tribes as preliminary to their absorption
as citizens in the mass of the nation, when
they are fit for such an amalgamation with the white
races. The advance of the United States westwards
has left vacant many military posts and barracks,
stranded, as it were, high and dry in the midst of
the torrent of civilisation. Fort Bridger, Wyoming;
Carlisle Barracks, Pennsylvania; Fort Craig, New
Mexico; Fort Cummings, in the same territory, and
a number of others, have been named as suitable for
the purpose of educating the Indian children; and it
was in pursuance of the measure recommended to Congress
that the various agencies throughout the Indian
Territories were directed to forward children whom
their parents might wish to entrust to the officers of
the United States for education. "Received in the
rudest state of savagism," says the Report, "their progress
is already most remarkable." I have already
remarked that the health of the boys is not generally
satisfactory. Their sanitary condition is bad; and it
would appear that sometimes in these long and tedious
journeyings from the remote Indian agencies the poor
children suffer much.
Even at the present moment the Anglo-Saxon
appears to be dealing with the Maori in New Zealand
very much as he has dealt with the native in Tasmania
and in Australia. The history of our relations with
the New Zealand chiefs and people is not in a nature
to enable us to throw stones at the Americans with
impunity, for the glass house in which we live can
very easily be reached. Some sixteen or seventeen
years ago a rebellion, arising out of the aggressions of
the white settlers on the lands of the Maori, was
averted by a Proclamation and by Acts confiscating
a large tract of Tallinassey, which became theoretically
the property of the Crown. Of course the
natives had as little to say to that as the lady who is
mentioned in 'Tristram Shandy' had with the declaration
that "she was not related to her own child."
But they did not recognise the occupancy, and whenever
a white man settled upon a portion of the ground
they pulled down his fences and removed his landmarks.
The contest is still going on, but no one who
is acquainted with the history of the colony will doubt
what the end will be; and it is coming soon, or it is
to come, the moment the colonists are bent upon
taking the land, and when it is desired to do so.
"It but feebly expresses the judgment formed from
what we have observed to say that we regard the experiment
made in this school to educate and improve
Indian children as in every way a very remarkable
success." Si sic omnes! Why does not the United
States Government, or if not the Government, the
people, abounding in wealth, full of pious impulses,
humane, charitable, who justly say that the worst use
you can make of an Indian is to hang him; why do
not the political economists who declare that it costs a
million of dollars to get rid of an Indian with gunpowder
and lead; why do not the enterprising and
wealthy capitalists who desire to appropriate Indian
Reservations all combine to extend the work of these
schools so as to absorb all that remains of the Red
Man in the rising generation amongst the citizens of
the great Republic? A blessed work, worthy of an
imperial State, truly great and truly good!
THE END.
FOOTNOTES
A Catalogue of American and Foreign Books Published or
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Crown Buildings, 188, Fleet Street, London,
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A Selection from the List of Books
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Adventures of a Young Naturalist. By Lucien Biart, with
117 beautiful Illustrations on Wood. Edited and adapted by Parker
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Afghan Knife (The). A Novel. By Robert Armitage
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Albania: A Narrative of Recent Travel. By E. F. Knight.
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