The Word Carrier of Santee Normal Training School (Santee, Nebraska), 1910-11 - 1910-12

              The Word Carrier.
of Santee Normal Training School.
VOLUME XXXIX.
HELPING THE RIGHT, EXPOSING THE -WRONG.
NUMBER 6
SANTEE, NEBRASKA.
NOVEMBER-DECEMBER, 1910
THIRTY CENTS PER YEAR
Our   Platform
For Indians we want American Education! We want
American Homes! We want American Rights! The result
of which is American Citizenship! And the Gospel is the
Power of God for their Salvation !
Mrs. Martha Riggs Morris died at her home
at Sisseton, S. D., December 4. Since the year
1870 she was actively engaged in our Indian
Mission work for many years. The longest
service was at Good Will in building up the
Good Will school. Then Mr. and Mrs. Morris
served in the Omaha and Pine Ridge missions.
For a number of years she has been in very
frail health. So it seemed a very easy and natural thing wheu she slipped away.
The Ponca sub-agency near the town of Niobrara, has been quite neglected by the U. S.
Government for several years. No competent
person was in charge and finally the government
property was left to be wasted by any drunken
loafer. It was a condition utterly demoralizing
to the whole community. But now since the
appointment and arrival of Mr. F. E. Farrell
there is light ahead. It is to be hoped that
Mr. and Mrs. Farrell will be able to do that
which is in their hearts to do for this people.
An Appeal to the Christian People of America
An   address   delivered   at ihe   Lake   Mohonk Conlerence, October
1910. by Henry Roe Cloud, Winnebago, the first Indian
graduate of Yale University.
For the New Dakota Home
Contributions by Former Pupils and
Friends.    Received by A. L. Riggs.
Alfred Coe	
Mary Tielupiwin—a memorial	
Y. M. C. A. Conference at Virgin Creek.
Santee Pilgrim Woman's society	
Jessie Frazier	
Henry Roe Cloud	
Alice Conger Keeler	
Benjamin Zimmerman	
Solomon Meiurad	
Elida Culbertson Bruguier	
Fannie Bruguier	
Elizabeth  Frazier	
Indian
$5 00
5 00
6 00
30 00
5 00
5 00
5 00
10 00
1 00
5 00
5 00
5 00
00
00
00
50
00
5 00
2 00
5 00
5 00
$87 00
Received at Pine Ridge Meeting by Rev. Louis
DeCoteau, Treasurer Santee Association and
paid to A. L. Riggs.
Mrs.   M.   V.   DeCoteau  in  memory  of
her boy $15 00
Mrs. Julia Conger     5 00
Winfred De Coteau  $5 00
Solomon   Flory     1
Thomas Lyn     5
Mat  Demarrias     3
Sophia Antelope     1
Silas Greeley	
Anna  Jones	
Mrs. Heart	
Mrs. Clarkson	
Mrs. Kate F. Tibbetts	
Flandreau Association—
by Samuel Allen   31 50
Poplar Association by Mrs. Arthur    17 00
Sisseton Association   34 25
Grand River Association—
By H. Wakutemani   21 50
Cannon Ball Association—
By Oscar Goodboy   15 60
Santee Association—By Jos. Johnson.. 8 50
Crow Creek—By Mrs. Mary Likehim.. . 8 00
Port Totten Association—
By Sol. Meinrad     3 00
Greenwood Association—
By Mrs. Victoria Simmons.. 41 10
Pine Ridge—By Samuel Rouillard     8 00
Pahasa Association—By Sam'1 La Pointe   2 00
Mrs. Helen Williams   10 00
Waokiya Cistinna—Flandreau
By Dora Thompson     5 00
Basket     20 50 ;
279 45
Received by A. L. Riggs • 87 00
Total 366 45
I rejoice to-day because the Indian is getting
back again to his face to face struggle with Nature. As I look back to my own childhood, I
can hear the sound of the ring of the axe and
tbe crash of the falling trees as they fell before
the blows struck by Indian hands. And when
the wood chopping season was over, then the
Indians went with their family or their clan far
away to cut the broom corn, or the sugar cane.
In those days the Indian had to get his living,
and he did it; and at that time there were no
lazy or shiftless Indians, and the typical Indian
then was a better and a stronger man than the
typical Indian of today. 1 am glad that the Indian is now returning to what he was then.
Tbe American Government first recognized
the individuality of the Indian in the Dawes
Act; it scrutinized very closely his fitness and
capacity to become a citizen iu the Burke Act;
the tendency of its policy towards him to-day
is to put him fairly and squarely on the soii,
and I rejoice to see that that policy is working
out so well as it undoubtedly is. Those who
are at the head of affairs evidently remember
that the Indian is as capable a man to-day as
he was before he began to draw rations. And
he really is a good mechanic and a good workman yet. I think, too, that he is still a good
hunter, for I read only a few days ago that one
lone Indian in the City of Brotherly Love took
the scalps of nine husky cubs—at baseball.
I am glad that the Government is trying to
improve the personnel of the Indian service.
I know one superintendent to-day—Albert H.
Kneale in Nebraska, whose life is continually in
jeopardy because of his efforts to lift up the
Indian race. There was a time when every hour
through the night he could hear the yells and
shouts of drunken Indians before his house.
Drunkenness was so bad that he would have to
go to the lock-up and release those Indians who
were less intoxicated than some of the others
in order to make room for fresh captives still
more powerless to take care of themselves.
The Burlington railroad used to run a "booze
car" on every train for those whose condition
made it impossible for them to travel with the
other passengers. After thirteen months it is
hard to-day to find a drunken Indian at all
where that superintendent lives. I congratulate the Indian service on having such men,
and I earnestly hope that their number may be
greatly multiplied.
I think that perhaps one reason why many
Indians are lawless and degraded is because
they do not pay taxes. Why should not a tax
be put upon their inherited lands? They enjoy the advantage?- of the roads and bridges
and schools that are paid for by the county;
why should they not pay their rightful share of
the cost of these things?
Again, the Government protects the Indian's
restricted lands from the grafters who would
rob him of it; why should it not also protect
his stock and his growing crops from the chattel-mortgage sharps, who advance his money in
the spring on his growing crops? When the
harvest comes it often takes all the money realized from the sale of the crop to pay off the
mortgage, and the Indian is left with nothing
for the winter, and perhaps even worse off than
some of his neighbors who may be lazy and
shiftless.
A few days ago, in this State, I met a lad of
fifteen whose eye sparkled with proud independence. He appreciated what Law meant as
a great actual force. I found out that he was
Chief of Police in the George Junior Republic.
Why could not the Government institute something of that kind among the Indians, placing
some of the more intelligent men in control of
the others, and yet in no wa}- placing upon
those under supervision anj^thing approaching
the stigma of a reformatory?
But it is very important to remember that the
real salvation of the Indian must be from the
inside. I should not be true to the deepest
convictions of my soul if I did not say this. I
can well remember a dark uight years ago when
a missionary came to me and urged me to seek
the friendship of the stroug Son of God, and
asked me to give Him my allegiance. That
night I started to follow Christ, and His power
has sustained me at Santee and Mt. Hermon
and Yale, and all along my way till this hour.
There is a splendid opportunity offered now for
Christian people to guide the Indian into good
citizen-ship, self-respect and fine excellent
character. The time when the Government lets
go of the Indian, and he has to stand face to
face with modern life and all its problems and
perplexities is a moment of great opportunity
for the Christain people of this nation. Now,
on the reservations they are scattering about
like cotton-tails among the bushes Now is the
time to go after the Indian and strengthen him
by the power of the Gospel from the inside. He
was an individual years ago, he can be an individual now. Now is the time to get hold of the
Indian and steer him in the right direction.
His efficiency in this life is increased by his
belief in the Great Spirit and the life hereafter.
Why not bring these things back again to his
consciousness? He still believes in Courage,
Friendship, and Endeavor. He still believes
that he will receive the greatest and highest
honors when he is buried with no sear on his
back, though there may be many on his breast;
if he dies with his face to the foe.
The Indian comes with long strides towards
you Christian people, with his long hair and
his blanket thrown over his shoulder. He
kneels to you as he has never knelt to any
other race in all the ages. He kneels before
you, aud he puts in your hands a Sacred Trust.
What will you do with the Sacred Trust that
he thus places in your keeping?—The Indians'
Friend.
Dakota Home Roll of Honor
Former members of the Dakota Home family
who have given five dollars each for the New
Home.
Mary Tielupiwin,   deceased.
Jessie Frazier.
Alice Conger Keeler.
Elida Culbertson  Bruguier.
Elisabeth Frazier.
Anna  Jones.
Lizzie Payson Arthur.
Mary Philbrick Likehim.
Kate Fruh Tibbetts.
Fanny Bruguier.
Julia Conger —for her daughters.
Helen Williams, who was a pupil before the
Dakota Home was built.
Other of our former Home girls have had it
in mind to add their names to this roll of honor,
and there is yet opportunity for them to do so.
Or if any oue of them has not been properly
credited let us know of it.
Among Indians who have had monuments
erected to their memory are the following:
Mahaska, in Iowa; Red Jacket, Buffalo; Mian-
tonoinah, Boston; Sleepy Eye. Sleepy Eye,
Minn.; Shabouee, Morris, 111.; Sakajawea,
Portland, Ore., and Bismarck, N. D.; Osceola,
Fort Moultrie, S. C.; Tomochichi, Savannah,
Ga.; Uncus, Norwich, Conn.; Pushmataha,
Washington, D. C.; Cornplanter, Pennsylvania; Cornstalk, Pt. Pleasant, W. Va.; Logan,
Auburn, N. Y.; Keokuk, Keokuk, la.; Attucks,
Boston Common; Waban, Newton, Mass.;
Leatherlips, Frauklin Co., O.; and Brant,
Brantford, Ont.