Post by Dietmar on Mar 3, 2012 9:28:53 GMT -5
There are several photographs covering the Indian delegation that went to visit Carlisle Indian School in 1880. Two are featured in this thread:
amertribes.proboards.com/index.cgi?board=wash&action=display&thread=630&page=1
Recently a photo of almost the entire delegation turned up and I tried to find identifications for the individuals in the photo.
Information about the members of the delegation can be found in different accounts available in the net:
...to be continued
amertribes.proboards.com/index.cgi?board=wash&action=display&thread=630&page=1
Recently a photo of almost the entire delegation turned up and I tried to find identifications for the individuals in the photo.
Information about the members of the delegation can be found in different accounts available in the net:
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 under stand 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.
HESPEKOTHEN;
NOTES FROM THE WEST
A RECORD OP A KAMBLE IN THE UNITED STATES AND CANADA
IN THE SPKING AND SUMMER OF 1881.
BY W. H. EUSSELL, LL.D.
Page 199 – 201
www.archive.org/stream/hesperothennotes02russrich/hesperothennotes02russrich_djvu.txt
In June. 1880, the Sioux Indian tribes interested expected to make an agreement with the Government by which they would give the right of occupation, and the right of way for a wagon road to the Chicago and Northwestern Railroad at the place on the Missouri River where the Black Hills freight depots were located. The chiefs representing the tribes interested, some thirty-eight in number, had insisted on making the treaty in the presence of the Great Father in
Washington ; accordingly the following named dignitaries of the everal tribes and bands were furnished with transportation and a purser, and sent to the national capital in a special car.
Son-of-the-Star ; Poor Wolf ; Peter Beauchamp, and John Smith, Fort Berthold ; Two Bears, Big Head, John Grass, Thunder Hawk, and Louis Primeau from Standing Rock ; Charger and Bull Eagle, from Cheyenne River Agency ; Brother-to-All and James Bowed-Head, from Crow Creek; Spotted Tail, Two Strike, Iron Wing, White Thunder, Black Crow, John Bridgeman, Red Cloud, Red Dog, Little Wound, Red Shirt, American Horse, and Lois Robideau, from Rosebud Agency ; Strike-the-Ree, Jumping Thunder, Philip J. Deloria, David Taliajapo, from Yankton Agency ; Medicine Bull and Mad Bear, from Lower Brule. There was nothing connected with this business that could not have been arranged without this visit, but the chiefs had learned from experience that a trip to Washington afforded many pleasures and perquisites which would be denied them if they remained at home. They therefore insisted that in a matter of so much importance a council with the Great Father in person was indispensable. And at this time the Indians were apt to be successful in getting nearly everything they wanted if they refrained from the warpath and exhibited a peaceful disposition. It was also considered justifiable because of the opportunity it aflorded of impressing the savage with the numbers of the white people, the wonderful improvements they had made, the great extent of the populous country, a kind of education that would tend to discourage the Indians from making war against the government, therefore the cost of such visits was money
wisely expended.
History of Dakota Territory, volume 2
George Washington Kingsbury
The S.J. Clarke Publishing Company, 1915
Page 1125
www.ebooksread.com/authors-eng/george-w-george-washington-kingsbury/history-of-dakota-territory-volume-2-gni/page-44-history-of-dakota-territory-volume-2-gni.shtml
INDIANS VISIT WASHINGTON AND CARLISLE
Late in May, 1880, a large number of Sioux Indian chiefs, representing all the tribes of that nation, except possibly the Sissetons, paid a visit to Washington and also to the Carlisle Indian School in Pennsylvania. In Washington they expected to make an agreement to grant the right of way across their reservation to the Chicago, Milwaukee & St. Paul, and also to the Chicago & Northwestern Railway companies, for a line from the terminus of these roads on the Missouri River to the Black Hills, and at Carlisle they would visit the Sioux Indian children there at school. There were thirty-eight Sioux chiefs in the party, nearly all of them, as follows: From Fort Berthold, Son-of-the-Star, Poor Wolf, Peter Beauchamp, and John Smith. From Standing Rock. Two Bears, Big Head, John Grass, Thunder Hawk and Louis Primeau. From Cheyenne Agency, Bull Eagle and Charger. From Crow Creek, Brother-to-All and James Bowed-Head. From Rosebud Agency, Spotted Tail, Two-Strike, Iron Wing, White Thunder. Black Crow, John Bridgman. From Pine Ridge, Red Cloud, Red Dog, Little Wound, Red Shirt. American Horse, and Louis Robideau. Lower Brule Agency, Medicine Bull and Mad Bear. From Yankton Agency, Strike-the-Ree. Jumping Thunder. Philip J. Doloria, David Talijapo.
The Indians came to Yankton by steamboat from the Rosebud rendezvous near the mouth of White River, and at that point took the cars for their destination. Strike-the-Ree was the oldest man in the parly, over eighty years of age, and appeared quite feeble. He had made many trips to see the Great Father, but it was evident that he was not expecting to make many more, possibly he realized that this was his final visit. He was greatly esteemed in Washington among the Government officials for his life-long friendship for the white race.
The entire party visited the Carlisle School, at which 176 young Sioux Indians, of both sexes, were being educated with a view to their civilization. The visitors were generally satisfied with the management of the school, and expressed their gratification and surprise, amounting almost to astonishment, at the progress being made by their children, and nearly all the families of the chiefs were represented among the pupils. After the visitors had witnessed the
exercises in the several schoolrooms they were conducted to the chapel connected with the institution, where Spotted Tail made a speech in his native tongue, which appeared to be unanimously approved by his brothers in the royal line of chieftainship. He lauded the National Government for the good it hatl done the Indian people, and said that the trust and confidence reposed
in the young people would bear good fruit. He said they all wanted to be civilized, and in order that their children might learn useful arts and become industrious citizens, their parents had consented that they should go to the Carlisle School. As the dignified chief approached the close of his speech, he counseled reform in one of the regulations adopted at the school providing for imprisonment in the guard house of refractory pupils. Allowance should be made for their tender years. He had learned that a number of boys had been
subjected to this humiliating treatment. The Indian children had not been given up to be treated as ill-behaved soldiers, and they were not slaves, either. He thought a school ought to be established at the old Ponca Agency, where the children would be near their homes, and could be more frequently visited by their parents, and asked the two Episcopal clergymen present to assist in the accom-
plishment of the project.
Captain Pratt, in charge of the institution, explained that pupils had been committed to the guard house, but not until a Committee of Inquiry, consisting of Indians, had decided the punishment necessary. Among those placed in the guard house recently was one of Spotted Tail's sons, who had been fighting, which somewhat incensed the father. During their stay the chiefs visited the blacksmithing, the saddlery, shoemaking, tinsmithing, and carpentering departments, in which a large number of the pupils were employed at certain hours, all of whom were making encouraging progress. In the evening the interesting
ceremony of confirmation was celebrated at the church, when twelve of the young Sioux were admitted to the Protestant Episcopal Church as members. Among them was Stay-at-Home and Talks-to-the-Bear, both sons of Spotted Tail, and Cut Ear, and the Bear-that-Don't-Run, sons of American Horse.
The party remained at Carlisle several days and then were to visit Hampton, Va., where another training school was in progress.
The first school for the education and training of Indian children away from their Indian homes or agencies, was founded at Hampton, about 1875, by the same Captain Pratt who was in charge of Carlisle. It had been a project that had enlisted his attention and energies for a number of years. His first pupils
at Hampton were from Florida, seventeen in number, which he gathered together and took from St. Augustine to Hampton himself. Additions were made to the number quite rapidly, the pupils coming from all the tribes, including the Sioux.
The institution at Hampton reached a very flourishing condition, and its increasing attendance and prosperity induced the establishment of the Carlisle School. At the time this party of Sioux were there the institution had among its scholars representatives from nearly all the Indian nations, including the Sioux, Cheyennes, Arrapahoes, Kiowas, Comanches, Poncas, Pawnees, Nez Perces, Wichitas, Semi-
noles, Menominees, lowas, and Sacs and Foxes. The facilities provided at Carlisle would comfortably care for and educate 300 pupils, and the expense of maintaining and instructing that number would not exceed sixty thousand dollars a year. The Sioux at Carlisle were among the latest pupils received, but had been
received in such numbers that they already greatly outnumbered the pupils from all the other tribes.
All the young craftsmen, those who were learning trades in the mechanical department look great interest in their work, and evinced considerable skill, indicating that the Indian will be able to contribute somewhat to industries other than those purely pastoral or agricultural. Cajdain Pratt felt confident that his tinsmiths would be able to supply the Indian Bureau with all the tinware it needed,
and the saddlery department was also lookett to as one of the branches that would contribute largely to the support of the institution. One of the little shoemakers sent home to his Sioux father, a pair of new boots that the boy made expressly for his parent, and had made a good job of it. Pratt did not support Spotted Tail's idea of a school at the Old Ponca Agency. He based his opposition on the tendency of the Indian children to run to their homes on the slightest symptom of homesickness, and the corresponding inclination of parents to throng the school with frecjucnt visits, greatly retarding and demoralizing its efficiency.
The Sioux chiefs who could communicate by telegraph with their people at home, were given the privilege of sending dispatches from Carlisle. Red Cloud telegraphed : "Talked with school children. All happy." Spotted Tail sent, "Talked good words to children. All happy."
Brother-to-All," who is mentioned in the list of these Sioux chiefs, may not have been a chief, but he was a very enlightened Indian, solicitous for the future of his race, and did whatever he could to encourage them as well as promote his own ])rogress along the lines of securing the advantages of Christian civilization.
-After his return from Carlisle he held a meeting at Crow Creek and recountctl the incidents of his trip to his brethren. He had seen little of civilized life in the civilized portion of his country, and his story will prove quite pleasing to the reader, hence it is here given :
My friends : I have asked you to meet me here today to hear from me what I had seen and done while I was in the land of the palefaces. The Great father had ealled me to come to him and sec lor you what the while man's teaching was doing for our children. I went to the river and stepped on the steamboat which was to carry us to Yankton. This boat is one of the things of the while man. It has a monster within its bowels which turns a wheel and pushes the boat along on the water much faster and longer than our ponies can carry us. The smartness of the white man has enabled him to catch these monsters and use them for his own purposes, just as we train our ponies. The monster is angry that he should be held down, and he groans and snorts in angry defiance, while he sends out from his nostrils tire and smoke. So we came to Yankton and rested, and then were placed in wagons that ran on iron rods, ever so much faster than the boat in water. Houses, trees and animals all seemed to be joined together, and it was hard for us to learn to tell them apart. In some places the houses were strung along, each by itself. Init at times we came to places where there was nothing but houses. 1 could not have believed without seeing
that there were people enough in the world to put up so many houses. All the way to the house where the great chief lives it was full of houses and people, and in the roads made in the great towns there were so many people that we held on to one another, for we feared we should be lust to each other if once separated. I do not know where so many people can come from, and I did not know how they could get enough to cat. But I soon saw that all these people worked in big houses or in the fields. Some of them gather up rags, dirty and torn, and carry them to a big house and put them in water, and there are wheels that go round and round, and by-and-by there comes out paper made from these rags.
(Here the speaker exhibited rags in one hand and a sheet of white paper in the other.] In another big house they send men to the mountains, and these men bring back dirt, which is thrown into a big pipe and set on fire, and a red stream flows out, which is all one mass of fire. It falls into holes made of sand. This stuff they make into knives, axes and all sorts of things. (Here he showed a piece of iron ore.] We went to other houses where they made
plows, tubs, buckets, nails and more things than I ever saw before in my life. We went to the great schools —here they send Indian children. They have large houses to put them in, and enough houses to hold all our band. The houses are built of bricks, which are mud- baked in the fire and then laid on the top of one another with some soft mud to make them hold together. Some houses in the towns are high up to the sky. I shou'd be afraid to live in them. They seem to want to fall down. The children at the schools have teachers, and wear good clothes like the white men's children. They have plenty to eat and nice beds to sleep on. They read from books and are smart. Sometime they will be as smart as white
men. The white people treat them well and are glad to do them good.Friends, I tell you we must live like white people or we shall live no longer. The time will come when we shall be crowded, white men grow so fast in numbers. They must go out where there is more land. Then we will have no game to hunt. You can remember
when we had plenty of buffalo ; now we can see none. They are too far off. The antelopes are scarce, and we must depend on the Great Father for clothes to warm us in winter. No deer or wolves hardly where they were as plenty as grass. So we can see how soon we shall be in a bad way unless we help ourselves. A few years ago none of us worked; now our men farm a little, but not many. We must break our land, and plant more seed, and have enough to feed us. We need call on the Great Father but a little while longer. We have a good man to take care of us; we have plenty to eat, and he builds houses for us. He gives us plows, and wagons, and reapers, and movi'ers. But soon the white men may not give him these things. They will get tired of giving us oxen, if we do not learn to take care of ourselves. We must not hide away because the sun is hot in summer, and because in winter the snow comes. The white people work all the time. Some of our old men cannot do these things, but our young men may, and if they do not they must starve. I have talked a great deal to our agent about these matters. He feels for us and I know that what he says is for our good.
I could talk all day about what I have seen, and not tell you nearly all. I could see more things in an hour than I could tell of in a day. Why, the white man has paper he sends off on the iron road that tells everything that happens. They just put a piece of white paper
between two iron rollers and by-and-by this paper comes out with all the things in it that happened in the world the day before. What country 1 saw is not the whole world. Our fathers used to think there was no country but theirs. So I thought I had seen the whole
world while I was away, but some of our young men at the schools told me it was not so, and that many miles away over big waters there were other worlds as big as what I saw. and more people. They told me that to go from one end of this country to the other end would keep an Indian on his pony all the time for 6go days. They took me to a place where there was a hole in a box and put a string with a knob at the end into my hand, and then told me to whisper in the hole and put the knob to my ear. I did so, and heard songs sung and people calling. They told me the noise came on the string a great many miles. I did not believe it, but one of our young men at the school said it was true. Then they had a box a man would talk to, and by-and-by this talk would all come back again out of the box. I know this was so, because I talked my language into it, and it all came back again out of the box. The white people told me if we would be patient and have our children taught up like theirs that our people would be able to do like them. I think we had better think about these things and go to work. The Great Father will help us if we show we want to work.
It is too late for us old men to hope for much, but the rest can do much and will be better off. The white man comes to our country and takes away much money. I do not see why we cannot do it, too. I want you to think about what I tell you and not forget it. I want the chiefs and old men to tell their young people the time for dancing and singing and painting is over, and they must go to work. There is plenty of land, plenty of plows, plenty of oxen. It is better to work than to run around with a blanket over your head, and a war club in your hand, or a gun. You cannot scare people any longer. The white people have too many soldier men, and they make too much powder and shot. If we want plenty we must work for it. If not, then we must go hungry and die. How?
The Indians seemed much impressed at this speaker's words. The earnestness of the speaker seemed to arouse them from their custom or habitual torpor, and his words were frequently punctuated by grunts of approval. It was evident from the change which came over a number of the Indians that the wise advice of "Brother-of-All" had found a lodgment in the minds of many
of his people.
On their return the chiefs were accompanied by the following named Indian children from the school at Carlisle, Pa., who came home on a visit: Isaac Mandan, Agnes Place Together, Sarah Washta, Rosa Lay-out-of-Doors, Herbert Yellow-Sack, Thomas He Bear, Arnold Runs-after-the-Moon. Frederick Cloud Bull, Bennett Singer, Walter Bull Man, Ida Shoes, Emma Plenty Aunt, Agnes
White Cow, Theron Passes-Through-Enemy. Spotted Tail brought his five children back having taken them out of the school because he was displeased with the management.
HISTORY OF DAKOTA TERRITORY
BY GEORGE W. KINGSBURY
www.archive.org/stream/historyofdakotat02king/historyofdakotat02king_djvu.txt
...to be continued
