NO PLACE LIKE HOME——SQUAWS IN HOOPS AND CHIGNONS.
Umatilla Agency has been mentioned on former pages. I return to it now to
say something more of its people. It is under the management of the
Catholic Church. It has had but _four_ agents in ten years, is on a great
thoroughfare between the Columbia river and Idaho. It has a good climate,
abundant resources, and is of great value. An effort was made during 1871,
to induce the Indians to consent to a removal.
The council convened at Umatilla Agency, Oregon, August 7th, 1871,
consisting on the part of the Government, of Superintendent A. B. Meacham,
Agent N. A. Cornoyer, of Umatilla Agency, and John S. White, a citizen of
Umatilla County, Oregon.
Hon. Felix Brunot, chairman of Indian Commission, was present; also, many
of the citizens of the surrounding country. The council was organized with
A. B. Meacham, president, Mathew Davenport, secretary, Donald McKay and P.
B. Pamburn, as interpreters. The council continued six days, during which
time the questions at issue were fully discussed. A few of the speeches
made will be sufficient to give a correct understanding of the argument
for and against the sale of their lands.[4]
[4] NOTE.——See Appendix to Chapter XII. for the several speeches on the
subject of removal.
The Indians were entirely untrammelled, and spoke without intimidation.
After the council had been in session four days, in reply to the remarks
of a chief, that they were not ready to talk yet, it was said, “We want
you to talk first all you have to say.”
This council was conducted on fair terms. The Indians freely expressed
their wishes and mind on the subject, and the white men accepted the
result.
On all the western coast there is not a fairer land than Umatilla. I do
not wonder that the Indians love their homes on this reservation. They
are, however, somewhat divided in religious practice; one part being
members of the Catholic Church, the remainder Dreamers,——followers of
Smoheller. Some of them have made advancement in civil life.
Wealth has been to them a curse, and not a blessing. Many of them have
large herds of horses and cattle, and have not felt the necessity for
labor. The few who have farms are prosperous, the land being of excellent
quality, climate favorable, and market convenient. At the Oregon State
Fair, 1868, some of them were awarded first prizes for vegetables.
Surrounded, as they are, by white men, they have been worsted by the
contact.
Unlike the Indians of Grand Round, who owe much of their prosperity to the
citizens for whom they labored, the Indians of Umatilla are a rich,
thrifty, proud people. They are fond of sports and games, and yield slowly
to the advice of agents to abandon their habits. A few noticeable
instances, however, to the contrary, are How-lish-wam-po, We-nap-snoot,
and Pierre, together with a few others, who live in houses like citizens.
Another instance is that of the widow of Alex McKay, a half-breed. This
woman, of Indian blood, has been educated by white persons, keeps house in
a respectable manner, dresses after fashion’s style, though about one year
behind it. When white ladies adopt new fashions this “Susan” waits to see
whether it is perpetuated, and then adopts it just about the time her
fairer sisters abandon it. During one of my official visits, I was invited
to “a social” at Susan’s house. In company with the agent and his family I
attended. The refreshments served would have done credit to any house-wife
in any frontier country, though the manner of serving them was rather
comical. Each person went to the table, taking edibles in hand, while
coffee for twenty persons was served in, perhaps, half-a-dozen cups,
passing from one to another.
The Indian women who were present were dressed “a la Boston:” painted
cheeks, high chignons, immense tilting hoops, and high-heeled bootees.
The men were in citizen costume, Susan refusing to admit either man or
maiden in Indian dress.
The dance, or _hop_, was also Boston, with music on a violin by a native
performer. The first was an old-fashioned “French four.” When the set was
formed, they occupied the floor, leaving little room for wall-flowers.
Dancing is a part of Indian life in which they take great pleasure.
In this instance the music was slow, very slow at the commencement, but
increased in time, growing faster, while faster went the flying hoops, and
faster yet went the music; and then the dancers would chase each other in
quick succession through the figure until the fiddles failed and the
dancers, exhausted, sat down. No cold kind of amusement, that.
After refreshments were again served, another set was formed, and gone
through in the same manner. I noticed in this affair that the maidens
selected partners.
Susan, in reply to the remark on the change, said that “the boys liked all
the girls for partners, but the girls don’t always like all of the boys
for partners. The boys have had their own way long enough.” This is an
enterprising woman, and believes in woman’s rights. She is doing her
people much good, in their amusements especially. Nature’s children, as
well as those of higher society, are blessed with joyful spirits, and a
longing for recreation.
Susan has sense enough to know that she cannot, even if she would, prevent
dancing, and wisely concludes to draw her people away from the old,
uncouth, senseless dances of savages. Being herself a good Catholic, she
is zealous for her church, and, since dancing is not prohibited, she
succeeds in leading them into communion with religious people.
Whether the hearts of these converts are changed, I know not; their
manners and customs are, and their ideas of right and justice much
improved. For this reason, I commend this woman for her efforts to break
up old, heathenish customs.