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The Word Carrier. VOLUME XX. HELPING THE RIGHT, EXPOSING THE WRONG. NUMBER lO-l I. SANTEE AGENCY, NEBRASKA. OIK PLATFORM. For Indians we w<m! American Education! We want American Homes'. We want American Rights! The result of which is American Citizenship! And tlie gospel is the Power of God for their Salvation. It is not often that we find anything published on Indian education that is original or much worth reading. It is mostly a rehash of what has been said about school work among civilized people. But the article Ave copy from the School Journal is not of this kind. Iota North is a real teacher and she is a student of her material. She sees some use in employing the vernacular; she would see more, and be delivered from quite a little of her initiatory trouble if only she knew more of the vernacular herself or if her pupil interpreter had been trained as a normal assistant. It is a curious thing that, just as the Mohonk Indian Conference is getting down to business ana is doing its best work, some of its friends are apprehensive lest it has outlived its day and that its future meetings will be failures. The last meeting should be a sufficient refutation of this fancy. It took several years for the Conference to bloAv off the froth and come down to clear common sense. And now instead of having used up its theme, it is just begining really to grapple with it. Mohonk Indian Conference is now our American Institute of Applied Political Science. The interest and effect of its deliberations will continue to grow. In a recent letter of instructions of Commissioner Morgan to Superintendent Dorchester he makes the sweeping remark that "Pupils cannot recei\'e as good an equipment for life in the contract schools as they can in government schools," and declares that "it is the purpose hereafter to promote pupils from the contract schools to government schools Avherever it is found that the course of study is defective or the facilities for industrial training are Avanting. From the alleged fact that pupils cannot receive as good an equipment in life in the contract schools as they can in government schools it is implied that all contract schools are defective in their course of study or in industrial training. There are certainly some contract schools of Avhich this is not true; and it Avould be a promotion for pupils from any government school Avho might be transferred to them. The commissioner should not make such sweeping statements, for he is not only wounding his friends but putting himself in the power of his foes. A government that requires the arts of the inquisition to accomplish its ordinary ends is in a bad Avay. If a state of things exists Avhich makes it necessary to ferret out and bring to punishment any persons Avho "are using their influence against the government schools, advising Indian parents not to send their children to government schools, advising the pupils not to attend government schools, or harboring those Avho have escaped from the government schools," it is high OCTOBER-NOVEMBER, 189 FIFTY CENTS PEE YEAB. time to change the state of things whicli makes such inquisitorial tactics necessary. To cultivate the necessity is suicidal,and to bolster up the government schools by this kind of inquisition will make them thoroughly detested byleverv self respecting Indian. We are confident that the Commissioner does not intend to apply the scmvs to anv but reprobates. But the mischief of it lies in the fact that when you set up such machinery it is worked upon those who least deserve it. In the fight on the vernacular question it was not the Bomanistswhosuffered,thoughthey with their Latin prayers and French teachers were practically the greatest impediments in the way of English education among the Indians; but it was those who by , the vernacular bible furnished the 1 main spring to civilization and who through the vernacular made the best English speakers and Avriters, tbey were put under ban, their schools broken up and their work suspended. So will it be again. Fourteen years ago the Sioux Commission of 1877 appointed to locate Bed Cloud and Spotted Tail's people, urged strongly the necessity andAvisdom of establishing a considerable number of sub-agencies for the issue of rations, to the end that these dangerous masses of wild Indians might be broken up and that they might be encouraged to settle down in small farming colonies in districts capable of supporting them. The suggestion went unheeded for ten years, and finally, its wisdom has found recognition in law. And now the policy is being carried out with all the sloAvness and perversity that the Agency system can muster. SAvift Bear has been the most progressive chief on the Bosebud reservation. He has worked with he- j roic .persistence to locate his band I on homesteads. But he has had to contend every foot of the way against the Indian Agent. At last he has an issue house located in his district, but simply because it had to be put somewhere and could be put noAvhere else. The history of the Swift Bear colony is all the proof needed to shoAV that the Indian Agency system has not an iota of the spirit of civilization. Whatever it does for civilization is done under some impulse from Avithout that it cannot resist or thwart; but it will resist and thwart as long as possible. A government bureau is a machine and has no soul, but the machine should be so remodelled that it will not work against the ends for Avhich it was created. ENCOURAGEMENT IN INDIAN MISSIONS. Heathenism is peculiarly binding upon an Indian. This religion is extremely individualistic. The fact that the Indian's heathenism is not highly organized and systematized, as are Asiatic religions, is rather a cause of strength than weakness, because each man is his own priest, master of his own religious performances, before his own peculiar deity. The missionary finds no organized and centralized belief by the breaking down of which he can throw large numbers of people into the attitude of accepting a new religion. Every Indian must be Avon from the peculiar individual gods of his own ancestors, distinct from the deities of any other Indian. Then, too, every act of living man is considered in its relation to a jealous god. The Indian prays without ceasing more than most Christians. And moreoA'er this heathen religion, Avhich so constantly and thoroughly possesses the Indian, is diametrically opposite to every principle of modern education. Therefore, the Indian can neA'er be civilized till freed from his religion. We may safely challenge any one to prove that he ever has been or ever can be. This is not the same as saying that a white man who has been horn and brought up amid the influences of Christendom must be a professing belieA'er in order to be civilized. But if any Avhite man Avere subject to such an individualized demoniacal religion he could never be civilized till freed therefrom. And though he might be freed from it by the unconscious influence accruing from the general progress of society during the development of Christendom, yet in order that the man himself, rather than his grand children, might be civilized, he must be relieved from the bonds of demonism. And yet leading men will continue to prate about Americanizing Avithout the Gospel, and that civilization is but a new set of habits, related only to the external man, and easily put on. Civilization is not that. It never Avas! It is born first in the inmost man. It wells up from the self of the soul. Then, and not till then, can it have any genuine external manifestation. This then is the argument: In order to civilization, heathenism must be rooted out. Christianity is the only poAver that can root it out. Therefore, in order to the civilization of the Indian he must be Christianized. Can an Indian be Christianized ? No Christian will ask that question, for if a man does not believe that Christ can save men of one race as Avell as those of another, that man condemns Christ and is none of His. In the nature of Christ's Kingdom there must be success in Indian missions, and from this we draw abundant encouragement. There is no true Christian but is a civilized man. An Indian can truly be a Christian. Therefore an Indian can be civilized. This is the result of Christian missions. Under the influence of Christianity an inward appreciation of and desire for the benefits of civilization has been steadily and soundly growing in the minds of the Indians. Thus we often find reasons for encouragement beyond the mere outward manifestations of civilization. The idea is taking root in his mind. He talks of it. He prays for its realization. He confesses and bemoans his failures to attain it. We pass by the field of the average Avhite man. Some Indian fields compare well with it. But that Indian has made more progress toward civilization than is indicated in his field. He is a Christian Indian. He has a higher idea of life than he used to have. Indeed, his whole mental status has been revolutionized. The very fact that he has any idea of work, settled labor for the support of an orderly family by the sweat of his brow,—there is the victory! There has been an immense separation from his whole former conception of the meaning of existence. Our chief encouragement lies not in the external imperfect form of civilization but in the neAV idea that possesses the man. This is something to be depended upon. Give it the slightest chance and it will surely live to groAV. It will because it has. Here is strong encouragement for Indian missions. The Indian preacher often illustrates his theme by describing the conditions of the Israelites as parallel to those of his own people. The Israelites Avent after strange gods and the Lord punished them. So the Dakotas were nearly annihilated by the cumulative indignation of God visited upon them on account of tlieir long idolatry. But as Avith the JeAvs, a kind, heavenly father has saved a remnant of the Dakotas. The Christian Indian often speaks of: "Those old ways that Ave had." Not long ago an Indian gaA'e this testimony: "When I was a boy 1 saw a wretched Indian man in the Minnesota prison raise up his chained arms and pray: 'Oh great Lord in heaven have mercy upon us. And may our children not learn the ways that we have known. But may they have a quiet home and schools and churches of their OAvn.' "Now," he continued, "that prayer has been answered. We have these things. And according as we shall further deserve, God is ready to be more merciful to us." Sskiniciya. AN ORDINATION. A Council was called by the Pilgrim Church of Santee Agency, and met October 22, in which the churches of Yankton, Springfield and Bosebud, 8. D., and Creighton, Bazile, and Santee, Neb., were represented. Bev. Dan F. Bradley, of Yankton, was chosen moderator, and Bev. J. F. Cross of Bosebud, scribe. Mr. Francis Frazier and Mr. James Garvie presented themselves as candidates for ordination to the gospel ministry. After a long and careful examination in both Dakota and English, which Avas well sustained by the candidates, the ordination exercises took place in the evening. An address was given by Bev. Chas. Seccombe of Springfield; the prayer of consecration was made by Pastor Ehnamani; the charge Avas given by the moderator, and a double right hand of fellowship was given by Rev. Mr. Barron of Creighton and Bev. J. F. Cross of Rosebud. The exercises evidently produced a deep effect upon the congregation who attended. Francis Frazier continu es his Avork at Burrill Station and James Garvie, after he is through with his fall work as General Secretary of the Dakota Y. M. C. A. will spend the Avinter ministering to Bazile church. We acknowledge the wedding cards of Rev. Joseph C. Taylor and Miss Edith A. Chatfield. In choosing a Avife Mr. Taylor follows the example of Dr. Charles Eastman. The marriage ceremony Avas performed at the Church of the Good Shepherd, St. Paul, Minn., November 10. Mr. and Mrs. Taylor go directly to their home at Pine Ridge Agency, S. D.
|Title||The Word Carrier (Santee, Nebraska), 1891-10 - 1891-11|
|Succeeding Titles||The Word Carrier of Santee Normal Training School|
|Edition||Volume 20, Number 10-11|
|Date of Creation||1891-10 - 1891-11|
|Publishing Agency||Alfred Longley Riggs (Santee, Nebraska)|
|Minnesota Reflections Topic||American Indians|
|Item Physical Format||Newspapers|
|Formal Subject Headings||
Indians of North America
Indians of North America -- newspapers
|Locally Assigned Subject Headings||Dakota language; Indian missions; Dakota Indians; Presbyterian Church--Mission--Periodicals; Dakota Indians--Periodicals|
|State or Province||Nebraska|
|Contributing Organization||Synod of Lakes and Prairies, 2115 Cliff Drive, Eagan, MN 55122|
|Rights Management||This document may be reproduced and used freely for educational purposes without written permission. However, in order to use the digital reproductions for any other reason, users must have the express written consent of the Synod of Lakes and Prairies,|
|Fiscal Sponsor||Grant provided to the Minnesota Digital Library Coalition through the Library Services and Technology Act (LSTA) and the State Library Services and School Technology unit of the Minnesota Department of Education.|
The Word Carrier.
HELPING THE RIGHT, EXPOSING THE WRONG.
NUMBER lO-l I.
SANTEE AGENCY, NEBRASKA.
For Indians we w|