Kitabı oku: «The Indian To-day»

BIOGRAPHICAL NOTE

The author of this book was born in a teepee of buffalo hide near Redwood Falls, Minn., during the winter of 1858. His father was a full-blooded Sioux called "Many Lightnings," (Tawakanhdeota). His mother, the granddaughter of Chief "Cloud Man" of the Sioux and daughter of a well-known army officer, died shortly after his birth. He was named Ohiyesa (The Winner).

The baby was reared to boyhood by the care of his grandmother. When he was four years old, the so-called "Minnesota massacre" of 1862 separated him from his father and elder brothers and only sister, and drove him with a remnant of the eastern Sioux into exile in Manitoba. There for over ten years he lived the original nomadic life of his people in the family of an uncle, from whom he received the Spartan training of an Indian youth of that day. The knowledge thus gained of life's realities and the secrets of nature, as well as of the idealistic philosophy of the Indian, he has always regarded as a most valuable part of his education.

When Ohiyesa had reached the age of fifteen years, and had been presented with a flint-lock musket in token of his arrival at the estate of young manhood, he was astonished by the reappearance of the father whose supposed death at the hands of white men he had been taught that he must some day avenge. He learned that this father had adopted the religion and customs of the hated race, and was come to take home his youngest son.

Ohiyesa's new home was a pioneer log cabin on a farm at Flandreau, Dakota Territory, where a small group of progressive Indians had taken up homesteads like white men and were earning an independent livelihood. His long hair was cropped, he was put into a suit of citizen's clothing and sent off to a mission day school. At first reluctant, he soon became interested, and two years later voluntarily walked 150 miles to attend a larger and better school at Santee, Neb., where he made rapid progress under the veteran missionary educator, Dr. Alfred L. Riggs, and was soon advanced to the preparatory department of Beloit College, Wisconsin. His father had adopted his wife's English name of Eastman, and the boy named himself Charles Alexander.

After two years at Beloit, young Eastman went on to Knox College, Ill.; then east to Kimball Union Academy in New Hampshire, and to Dartmouth College, where Indians had found a special welcome since colonial days. He was graduated from Dartmouth in 1887, and went immediately to Boston University, where he took the medical course, and was graduated in 1890 as orator of his class. The entire time spent in primary, preparatory, college, and professional education, including the mastery of the English language, was seventeen years, or about two years less than is required by the average white youth.

Doctor Eastman went directly to the large Pine Ridge reservation in South Dakota as Government physician; and during the "Ghost dance" troubles of 1890-91 he was in charge of the wounded Indian prisoners in their emergency hospital. In 1891 he married Miss Elaine Goodale of Berkshire County, Mass.; and in 1893 went to St. Paul, Minn., with his wife and child. While engaged there in the practice of medicine he was approached by a representative of the International Committee of the Y. M. C. A., and served for three years as their field secretary in the United States and Canada.

In 1897 Dr. Eastman went to Washington as attorney for his tribe, to push their interests at the national capital, and from 1899 to 1902 he served again as a Government physician to the Sioux. Beginning in 1903, he spent about seven years giving permanent family names to the Sioux, and thus helping to establish the legal descent of their property, under the direction of the Indian Bureau.

His first book, "Indian Boyhood," was published in 1902. It is the story of his own early life in the wilds of Canada, and was the outgrowth of several sketches which appeared in St. Nicholas a few years earlier. Since that time he has written "Red Hunters and the Animal People" (1904), "Old Indian Days" (1906), "Wigwam Evenings" (1909), "The Soul of the Indian" (1911), and "Indian Scout Talks" (1914). All have been successful, and some have been brought out in school editions, and translated into French, German, Danish, and Bohemian. He has also contributed numerous articles to magazines, reviews, and encyclopedias.

In connection with his writings he has been in steady demand as a lecturer and public speaker for the past twelve years, and has recently devoted his entire time to literary work and lecturing, with the purpose of interpreting his race to the present age.

When the first Universal Races Congress was held in the city of London in 1911, Dr. Eastman was chosen to represent the American Indian at that historic gathering. He is generally recognized as the foremost man of his race to-day, and as an authority on the history, customs, and traditions of the native Americans.

CHAPTER I
THE INDIAN AS HE WAS

It is the aim of this book to set forth the present status and outlook of the North American Indian. In one sense his is a "vanishing race." In another and an equally true sense it is a thoroughly progressive one, increasing in numbers and vitality, and awakening to the demands of a new life. It is time to ask: What is his national asset? What position does he fill in the body politic? What does he contribute, if anything, to the essential resources of the American nation?

In order to answer these questions, we ought, first, to consider fairly his native environment, temperament, training, and ability in his own lines, before he resigned himself to the inevitable and made up his mind to enter fully into membership in this great and composite nation. If we can see him as he was, we shall be the better able to see him as he is, and by the worth of his native excellence measure his contribution to the common stock.

In the first place, he is free born, hence a free thinker. His government is a pure democracy, based solidly upon intrinsic right and justice, which governs, in his conception, the play of life. I use the word "play" rather than a more pretentious term, as better expressing the trend of his philosophy. He stands naked and upright, both literally and symbolically, before his "Great Mystery." When he fails in obedience either to natural law (which is supreme law), or to the simple code of his brother man, he will not excuse himself upon a technicality or lie to save his miserable body. He comes to trial and punishment, even to death, if need be, unattended, and as cheerfully as to a council or feast.

As a free man himself, he allows others the same freedom. With him the spiritual life is paramount, and all material things are only means to the end of its ultimate perfection. Daily he meets the "Great Mystery" at morning and evening from the highest hilltop in the region of his home. His attitude toward Deity is simple and childlike.

Social life is kept as simple as possible, freedom of action only curbed by reverence for Those Above, and respect for the purity and perfection of his own body and those of his fellow-creatures. Only such laws are made as have been found necessary to guard personal and tribal purity and honor. The women do not associate freely with men outside of the family, and even within it strict decorum is observed between grown brothers and sisters. Birth and marriage are guarded with a peculiar sacredness as mysterious events. Strenuous out-of-door life and the discipline of war subdue the physical appetites of the men, and self-control is regarded as a religious duty. Among the Sioux it was originally held that children should not be born into a family oftener than once in three years, and no woman was expected to bear more than five children, for whom both masculine and feminine names were provided to indicate the order of their birth.

The Indian, in his simple philosophy, was careful to avoid a centralized population, wherein lies civilization's devil. He would not be forced to accept materialism as the basic principle of his life, but preferred to reduce existence to its simplest terms. His roving out-of-door life was more precarious, no doubt, than life reduced to a system, a mechanical routine; yet in his view it was and is infinitely happier. To be sure, this philosophy of his had its disadvantages and obvious defects, yet it was reasonably consistent with itself, which is more than can be said for our modern civilization. He knew that virtue is essential to the maintenance of physical excellence, and that strength, in the sense of endurance and vitality, underlies all genuine beauty. He was as a rule prepared to volunteer his services at any time in behalf of his fellows, at any cost of inconvenience and real hardship, and thus to grow in personality and soul-culture. Generous to the last mouthful of food, fearless of hunger, suffering, and death, he was surely something of a hero. Not "to have," but "to be," was his national motto.

As parents are responsible for the conduct of their children, so was the Indian clan responsible for the behavior of its members, both among themselves and in relation to other clans. This simple family government extended throughout the bands, tribes, and nations. There was no "politics" and no money in it for any one. The conscience was never at war with the mind, and no undue advantage was sought by any individual. Justice must be impartial; hence if the accused alone knew the facts, it was a common thing for him to surrender himself.

INTERTRIBAL WARFARE

As regards the original Indian warfare, it was founded upon the principle of manly rivalry in patriotism, bravery, and self-sacrifice. The willingness to risk life for the welfare or honor of the people was the highest test of character. In order that the reputations thus gained might be preserved as an example to the young, a system of decorations was evolved, including the symbolic wearing of certain feathers and skins, especially eagle feathers, and the conferring of "honor names" for special exploits. These distinctions could not be gained unjustly or by favoritism, as is often the case with rank and honors among civilized men, since the deeds claimed must be proved by witnesses before the grand council of war chiefs. If one strikes an enemy in battle, whether he kills him or not, he must announce the fact in a loud voice, so that it may be noted and remembered. The danger and difficulty is regarded above the amount of damage inflicted upon the enemy, and a man may wear the eagle plumes who has never taken a life.

It is easily seen that these intertribal contests were not based upon the same motives nor waged for the same objects as the wars of civilization – namely, for spoil and territorial aggrandizement. There was no mass play; army was not pitted against army; individual valor was held in highest regard. It was not usual to take captives, except occasionally of women and children, who were adopted into the tribe and treated with kindness. There was no traffic in the labor or flesh of prisoners. Such warfare, in fact, was scarcely more than a series of duels or irregular skirmishes, engaged in by individuals and small groups, and in many cases was but little rougher than a game of university football. Some were killed because they were caught, or proved weaker and less athletic than their opponents. It was one way of disciplining a man and working off the superfluous energy that might otherwise lead to domestic quarrels. If he met his equal or superior and was slain, fighting bravely to the end, his friends might weep honorable tears.

The only atrocity of this early warfare was the taking of a small scalp lock by the leader, as a semi-religious trophy of the event; and as long as it was preserved, the Sioux warriors wore mourning for their dead enemy. Not all the tribes took scalps. It was only after the bounties offered by the colonial governments, notably in Massachusetts and Pennsylvania, for scalps of women and children as well as men, that the practice became general, and led to further mutilations, often stigmatized as "Indian," though in reality they have been practised by so-called civilized nations down to a recent period. That one should do murder for pay is not an Indian idea but one imposed upon the race by white barbarians.

It was a custom of the Plains Indians to hold peaceful meetings in summer, at which times they would vie with one another in friendliness and generosity. Each family would single out a family of another tribe as special guests of honor. Valuable horses and richly adorned garments were freely given at the feasts and dances. During these intertribal reunions the contests between the tribes were recalled and their events rehearsed, the dead heroes on both sides receiving special tributes of honor. Parents would entertain the participants in an engagement in which their son had fallen, perhaps, the year before, giving lavish hospitality and handsome presents in token that all was done in fair fight, and there remained no ill feeling.

FIRST EFFECTS OF CIVILIZATION

Whatever may be said for this scheme of life, its weaknesses are very apparent, and resulted in its early fall when confronted with the complicated system of our so-called civilization. With us the individual was supreme; all combination was voluntary in its nature; there was no commerce worthy the name, no national wealth, no taxation for the support of government, and the chiefs were merely natural leaders with much influence but little authority. The system worked well with men who were all of the same mind, but in the face of a powerful government and an organized army it quickly disintegrated and collapsed. Could the many small tribes and bands have formed a stable combination or league, they might have successfully resisted the invader; but instead they stood separately, though too weak to maintain their dignity by force, and in many cases entered upon a devastating warfare with one another, using the new and more deadly weapons, thus destroying one another. Since there was no central government, but a series of loose confederations of linguistic or allied groups, each of which had its titular head, able to make treaties or to declare war, these bands were met and subdued one at a time.

The original North American knew no fermented or spirituous drink. To be sure, he used a mild narcotic – tobacco mixed with aromatic leaves or bark, and smoked in strict moderation, generally as a semi-religious ceremony. Though wild grapes were found here in abundance, none had ever made wine from them. The introduction of liquor completed the ruin of our race.

During a long period the fur trade was an important factor in the world's commerce, and accordingly the friendship and favor of the natives were eagerly sought by the leading nations of Europe. Great use was made of whiskey and gunpowder as articles of trade. Demoralization was rapid. Many tribes were decimated and others wiped out entirely by the ravages of strong drink and disease, especially smallpox and cholera. The former was terribly fatal. The Indians knew nothing of its nature or treatment, and during the nineteenth century the tribes along the Mississippi and Missouri rivers suffered severely. Even in my own day I have seen and talked with the few desolate survivors of a thriving village.

In the decade following 1840 cholera ravaged the tribes dwelling along the great waterways. Venereal disease followed upon the frequent immoralities of white soldiers and frontiersmen. As soon as the Indian came into the reservation and adopted an indoor mode of life, bronchitis and pneumonia worked havoc with him, and that scourge of the present-day red man, tuberculosis, took its rise then in overcrowded log cabins and insanitary living, together with insufficient and often unwholesome food. During this period there was a rapid decline in the Indian population, leading to the now discredited theory that the race was necessarily "dying out" from contact with civilization.

It must always be borne in mind that the first effect of association with the more advanced race was not improvement but degeneracy. I have no wish to discredit the statements of the early explorers, including the Jesuit priests; but it is evident that in the zeal of the latter to gain honor for their society for saving the souls of the natives it was almost necessary to represent them as godless and murderous savages – otherwise there would be no one to convert! Of course they were not angels, but I think I have made it clear that they were a God-fearing, clean, and honorable people before the coming of the white man.

THE TRANSITION PERIOD

The transition from their natural life to the artificial life of civilization has been very gradual in most cases, until the last fifty years, when the changes have been more rapid. Those who were first affected were the so-called "Five Civilized Nations" of the South, and the "Six Nations" of New York State, together with some of the now extinct bands in New England, who came in close touch with the early colonists. Both politically and commercially, they played an important part in the settlement of America. Their services as scouts, guides, and allies were of great value in the early history of this country, and down to recent years. Many received no salary, and some even furnished their own horses. It is a remarkable fact that there is not one instance on record of a scout betraying the cause he served, even though used against his own tribe and his own relatives. Once his honor is pledged to a public trust, he must sustain it at any cost.

In many cases those tribes which declared allegiance to the French, the English, or the Americans, were in their turn the means of bringing a neighboring tribe into subjection. Thus began a new era in the history of the Indian, inaugurating a kind of warfare that was cruel, relentless, and demoralizing, since it was based upon the desire to conquer and to despoil the conquered of his possessions – a motive unknown to the primitive American.

To be sure the new weapons were more efficient, and therefore more deadly; the new clothing was gayer, but less perfectly adapted to the purposes of primitive life. Indeed, the buckskin clothing and moccasins of the Indian were very generally adopted by the white frontiersman. On the other hand, his spiritual and moral loss was great. He who listened to the preaching of the missionaries came to believe that the white man alone has a real God, and that the things he had hitherto held sacred are inventions of the devil. This undermined the foundations of his philosophy, and very often without substituting for it the Christian philosophy, which the inconsistency of its advocates, rather than any innate quality, made it difficult for him to accept or understand.

A few did, in good faith, accept the white man's God. The black-robed preacher was like the Indian himself in seeking no soft things, and as he followed the fortunes of the tribes in the wilderness, the tribesmen learned to trust and to love him. Then came other missionaries who had houses to sleep in, and gardens planted, and who hesitated to sleep in the Indian's wigwam or eat of his wild meat, but for the most part held themselves aloof and urged their own dress and ways upon their converts. These, too, had their following in due time. But in the main it is true that while the Indian eagerly sought guns and gunpowder, knives and whiskey, a few articles of dress, and, later, horses, he did not of himself desire the white man's food, his houses, his books, his government, or his religion.

The two great "civilizers," after all, were whiskey and gunpowder, and from the hour the red man accepted these he had in reality sold his birthright, and all unconsciously consented to his own ruin. Immediately his manhood began to crumble. A few chiefs undertook to copy some of the European ways, on the strength of treaty recognition. The medals and parchments received at such times were handed down from father to son, and the sons often disputed as to who should succeed the father, ignoring the rule of seniority and refusing to submit to the election of the council. There were instances during the nineteenth century in the vicinity of Chicago, Prairie du Chien, Saint Paul, and Kansas City, where several brothers quarrelled and were in turn murdered in drunken rows. There was also trouble when the United States undertook to appoint a head chief without the consent of the tribe. Chief Hole-in-the-Day of the Ojibways and Spotted Tail of the Brule Sioux were both killed by tribesmen for breaking the rule of their respective tribes and accepting favors from the Government.

Intermarriages were not common among the different tribes in the old days, and still less so between Indians and Caucasians. The earlier intermarriages were with the higher class of Europeans: officers, noblemen, etc., and many of the offspring of these unions were highly esteemed, some becoming chiefs. At this period the natives preferred their own marriage customs, which was convenient for the white officers who were thus enabled to desert their wives and children when they chose, and often did so, quite as if there were no binding obligation. Later, when unions between the lower class of both races became common, the Sioux refused to recognize their half-breeds as members of the tribe, and a certain territory was set apart for them. These half-breeds disposed of their land to the Government, and took instead certificates entitling them to locate upon the public domain. Some thirty years afterward they returned to their mother tribe and were allowed full rights as members of their respective bands.

Except among the French Canadians, in no section has there been such a general intermingling of the blood of the two races as in the Southern States. The Virginia legislature early recognized intermarriages between whites and Indians, and from the time of Pocahontas to this day some of the best families have married among Cherokees, Chickasaws, and Choctaws, and are proud of the infusion of aboriginal blood. Among the "Five Civilized Tribes" of Oklahoma the Indian blood is distinguishable only in a minority of those who call themselves "Indians."

This transition period has been a time of stress and suffering for my people. Once they had departed from the broad democracy and pure idealism of their prime, and undertaken to enter upon the world-game of competition, their rudder was unshipped, their compass lost, and the whirlwind and tempest of materialism and love of conquest tossed them to and fro like leaves in the wind.

"You are a child," said the white man in effect to the simple and credulous native. "You cannot make or invent anything. We have the only God, and he has given us authority to teach and to govern all the peoples of the earth. In proof of this we have His Book, a supernatural guide, every word of which is true and binding. We are a superior race – a chosen people. We have a heaven fenced in with golden gates from all pagans and unbelievers, and a hell where the souls of such are tortured eternally. We are honorable, truthful, refined, religious, peaceful; we hate cruelty and injustice; our business is to educate, Christianize, and protect the rights and property of the weak and the uncivilized."

This sort of talk had its effect. Let us see what followed.