THE RED MAN AND HIS DESTINY.
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 1_s._ per
year. It takes as its motto the lines:
"A pebble cast into the sea is felt from shore to shore,
A thought from the mind set free will echo on for ever more."
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.
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FOOTNOTES
[A] How Mr. Garrett executed his mission and killed the Kid is
narrated in the account of the desperados of the West, which
forms a separate chapter.
[B] The day of our departure from the United States, after the
visit of which I have been giving the details, was the date
of a great crime, of which we were then ignorant. About the
very time that we were on our way to the wharf to embark on
board the "_City of Berlin_," the murderer of the President
was accomplishing his purpose. But with all the means and
appliances which exist for the despatch of news, I believe
that the commission of the crime was not known till the
steamer had passed out to sea from the Sand Heads.
[C] _See also_ Rose Library.
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