Blackfoot Lodge Tales Part 27

"And that some of that money goes to pay the expenses of the agency, some for food, some to pay clerks and blacksmiths, some to buy mowing-machines, wagons, harness, and rakes, and some to buy the cattle which have been issued to you?" "Yes."

"Now, if a government storehouse were to be built over here, clerks hired to manage it, a blacksmith shop built and another blacksmith hired, that would all cost money, wouldn't it?" "Yes."

"And that money would be taken out of the money coming next year to the Piegans, wouldn't it?" "Yes."

"And if that money were spent for those things, the people would have just so many fewer wagons, mowing-machines, rakes, and cattle issued to them next year, wouldn't they?" "Yes."

"Well, which would be best for the tribe, which would you rather have, a store and a blacksmith shop here on Cut Bank, or the money which those things would cost in cows and farming implements?"

"I would prefer that we should have the cattle and the tools."

"I think you are right. It would save trouble to each man, if the government would build a storehouse for him right next his house, but it would be a waste of money. Many white men have to drive ten, twenty, or thirty miles to the store, and you ought not to complain if you have to do so."

After this conversation the man saw clearly that his request was an unreasonable one, but if I had merely told him that he was a fool to want a store on Cut Bank, he would never have been satisfied, for his experiences were so limited that he could not have reasoned the thing out for himself.

In my talks with these people, I praise those who have worked hard and lived well during the past year, while to those who have been idle or drunken or have committed crimes, I explain how foolish their course has been and try to show them how impossible it is for a man to be successful if he acts like a child, and shows that he is a person of no sense. A little quiet talk will usually demonstrate to them that they have been unwise, and they make fresh resolutions and promise amendment. Of course the only argument I use is to tell them that one course will be for their material advancement, and is the way a white man would act, while the other will tend to keep them always poor.

Some years ago, the Blackfeet made a new treaty, by which they sold to the government a large portion of their lands. By this treaty, which was ratified by Congress in May, 1887, they are to receive $150,000 annually for a period of ten years, when government support is to be withdrawn. This sum is a good deal more than is required for their subsistence, and, by the terms of the treaty, the surplus over what is required for their food and clothing is to be used in furnishing to the Indians farming implements, seed, live stock, and such other things as will help them to become self-supporting.

The country which the Blackfeet inhabit lies just south of the parallel of 49, close to the foot of the Rocky Mountains, and is very cold and dry. Crops can be grown there successfully not more than once in four or five years, and the sole products to be depended on are oats and potatoes, which are raised only by means of irrigation. It is evident, therefore, that the Piegan tribe of the Blackfeet can never become an agricultural people. Their reservation, however, is well adapted to stock-raising, and in past years the cattlemen from far and from near have driven their herds on to the reservation to eat the Blackfoot gra.s.s; and the remonstrances of the Indians have been entirely disregarded. Some years ago, I came to the conclusion that the proper occupation for these Indians was stock-raising. Horses they already had in some numbers, but horses are not so good for them as cattle, because horses are more readily sold than cattle, and an Indian is likely to trade his horse for whiskey and other useless things. Cattle they are much less likely to part with, and besides this, require more attention than horses, and so are likely to keep the Indians busy and to encourage them to work.

Within the past three or four years, I have succeeded in inducing the Indian Bureau to employ a part of the treaty money coming to the Blackfeet in purchasing for them cattle.

It was impressed upon them that they must care for the cattle, not kill and eat any of them, but keep them for breeding purposes. It was represented to them that, if properly cared for, the cattle would increase each year, until a time might come when each Indian would be the possessor of a herd, and would then be rich like the white cattlemen.

The severe lesson of starvation some years before had not failed to make an impression, and it was perhaps owing to this terrible experience that the Piegans did not eat the cows as soon as they got them, as other Indian tribes have so often done. Instead of this, each man took the utmost care of the two or three heifers he received. Little shelters and barns were built to protect them during the winter. Indians who had never worked before, now tried to borrow a mowing-machine, so as to put up some hay for their animals. The tribe seemed at once to have imbibed the idea of property, and each man was as fearful lest some accident should happen to his cows as any white man might have been. Another issue of cattle was made, and the result is that now there is hardly an individual in the tribe who is not the possessor of one or more cows. Scarcely any of the issued cattle have been eaten; there has been almost no loss from lack of care; the original stock has increased and multiplied, and now the Piegans have a pretty fair start in cattle.

This material advancement is important and encouraging. But richer still is the promise for the future. A few years ago, the Blackfeet were all paupers, dependent on the bounty of the government and the caprice of the agent. Now, they feel themselves men, are learning self-help and self-reliance, and are looking forward to a time when they shall be self-supporting. If their improvement should be as rapid for the next five years as it has been for the five preceding 1892, a considerable portion of the tribe will be self-supporting at the date of expiration of the treaty.

It is commonly believed that the Indian is hopelessly lazy, and that he will do no work whatever. This misleading notion has been fostered by the writings of many ignorant people, extending over a long period of time. The error had its origin in the fact that the work which the savage Indian does is quite different from that performed by the white laborer. But it is certain that no men ever worked harder than Indians on a journey to war, during which they would march on foot hundreds of miles, carrying heavy loads on their backs, then have their fight, or take their horses, and perhaps ride for several days at a stretch, scarcely stopping to eat or rest. That they did not labor regularly is of course true, but when they did work, their toil was very much harder than that ever performed by the white man.

The Blackfeet now are willing to work in the same way that the white man works. They appreciate, as well as any one, the fact that old things have pa.s.sed away, and that they must now adapt themselves to new surroundings.

Therefore, they work in the hay fields, tend stock, chop logs in the mountains, haul firewood, drive freighting teams, build houses and fences, and, in short, do pretty much all the work that would be done by an ordinary ranchman. They do not perform it so well as white men would; they are much more careless in their handling of tools, wagons, mowing-machines, or other implements, but they are learning all the time, even if their progress is slow.

The advance toward civilization within the past five years is very remarkable and shows, as well as anything could show, the adaptability of the Indian. At the same time, I believe that if it had not been for that fateful experience known as "the starvation winter," the progress made by the Blackfeet would have been very much less than it has been. The Indian requires a bitter lesson to make him remember.

But besides this lesson, which at so terrible a cost demonstrated to him the necessity of working, there has been another factor in the progress of the Blackfoot. If he has learned the lesson of privation and suffering, the record given in these pages has shown that he is not less ready to respond to encouragement, not less quickened and sustained by friendly sympathy. Without such encouragement he will not persevere. If his crops fail him this year, he has no heart to plant the next. A single failure brings despair. Yet if he is cheered and helped, he will make other efforts. The Blackfeet have been thus sustained; they have felt that there was an inducement for them to do well, for some one whom they trusted was interested in their welfare, was watching their progress, and was trying to help them. They knew that this person had no private interest to serve, but wished to do the best that he could for his people. Having an exaggerated idea of his power to aid them, they have tried to follow his advice, so as to obtain his good-will and secure his aid with the government. Thus they have had always before them a definite object to strive for.

The Blackfoot of to-day is a working man. He has a little property which he is trying to care for and wishes to add to. With a little help, with instruction, and with encouragement to persevere, he will become in the next few years self-supporting, and a good citizen.

A NOTE ABOUT THE AUTHOR

Although GEORGE BIRD GRINNELL (1849-1938) won distinction as an ethnologist, author, editor, and explorer, perhaps his most enduring achievement was that cited by President Coolidge when he presented the Theodore Roosevelt Gold Medal of Honor to Grinnell in 1925: "Few have done as much as you, and none has done more, to preserve vast areas of picturesque wilderness for the eyes of posterity...." It was largely thanks to Grinnell that Glacier National Park was created, and in Yellowstone Park, as the President said, he "prevented the exploitation and therefore the destruction of the natural beauty." Grinnell was a member of the Marsh, Custer, and Ludlow expeditions in the 1870's, and during those years prepared reports on birds and mammals of the northwestern Great Plains region which are still authoritative. From those years, also, dates his interest in the Indians, particularly the p.a.w.nee, Blackfoot, and Cheyenne. Among the score of books resulting from his lifelong study of the Plains tribes, _The Fighting Cheyenne_ (1915) and _The Cheyenne Indians_ (1923), _p.a.w.nee Hero Stories and Folk-Tales_ (1889), and BLACKFOOT LODGE TALES (1892) are perhaps the best known. A friend of the famed North brothers, who commanded the p.a.w.nee Scouts, Grinnell encouraged Captain Luther North to set down his recollections, and contributed a foreword to the book. t.i.tled _Man of the Plains_, this work was published for the first time in its entirety by the University of Nebraska Press (1961).