1881 Delegations
Presidents:
Rutherford B. Hayes (Mar. 4, 1877-March 3, 1881)
Chester A. Arthur (Sept. 19, 1881-Mar. 4, 1885)
Commissioners of Indian Affairs in 1881:
1.) Roland Ebenezer Trowbridge (March 15, 1880- March 19, 1881)
2.) Hiram Price (May 6, 1881 – March 27, 1885)
NOTES:
--The Dakota delegation in early 1881 is a continuation of the same delegation who arrived in Washington, D.C. in 1880. See that year for more information.
--Some news included are associated with delegations although not necessarily ones in D.C. at this time.
Jan., 1881: DAKOTA: Ponka (sic): BAE-AR 1, p. 405: A short list obtained at Washington from Khi-dha-ska, (White Eagle), and other chiefs, a delegation from Kansas in January, 1881.
Jan., 1881: Pawnee (w/ Ponca deleg.) : BAE-AR 1, p. 406. List of collaborators:
A short list obtained from "Esau," a Pani [Pawnee] Indian, acting as interpreter to the Ponka delegation at Washington, in January, 1881.]
Jan. 1, 1881: Washington Post: [Ute; CIA]
RECORD OF THE YEAR 1880. A complete resume of tis leading events. [selected]
January 6.--...Intelligence of the Ute Indian outrage on the Meeker family received.
January 11.--Ouray, his wife and assistant chiefs arrive.
January 29.--E. A. Hayt removed as Indian Commissioner.
August 30.--Ouray, chief of the Colorado Ute Indians, dies in Colorado.
Jan. 1, 1881: Evening Star: [Dakota: Brule & Cheyenne River]
The Cheyenne River and Lower Brule Sioux yesterday afternoon signed an agreemen [sic], granting right of way through their territory to the Chicago and Northwest, and Milwaukee and St. Paul railroads, upon the terms offered by these companies.
Jan. 1, 1881: Washington Post: [Dakota]
NOTE: Newspaper torn w/ large sections missing from article. Reasonable suggestions for completing words are shown in [ ]s.
The Sio[ux]... Agreement.
The agreement between the Sioux Ind[ians]... Chicago and Northwestern and the Mi[nneapolis] and St. Paul Railroad Companies, by whic[h]... company is granted the right of way for a ra[ilroad] through the Sioux reservation, was formally...by the chiefs representing the different tr[ibes of] the Sioux nation, at the Interior departme[nt] yesterday afternoon, every chief here affi[xed his] signature to the instrument. The sum w[hich the] railroad companies agree to pay to the ... aggregates about $40,000, at the rate of ... or the land taken for railroad purposes. [It is the] intention of the corporations to commen[ce] as early as possible, and they hope to...roads finished to Deadwood by.... incoming year. The Indians w[ill be in] [Was]ington another week, partly on.....department, and partly to see the...(Congress) in session. They will visit [the] school at Carlisle, on their way homew[ard].
Jan. 3, 1881: Evening Star: [Dakota: Cheyenne River]
The Cheyenne River Sioux Delegation took leave of the Secretary of the Interior this morning, when an affecting talk occurred. They asked Secretary Schurz whether it was true, as they had heard, that he was going to leave his post. He said that it was. They answered they were very sorry, because he was the best friend they ever had, and during the last four years more had been done for them and that they had advanced further in the white man's way than ever before. The chiefs then asked with much earnestness that if, when he had left, any stories should come to him that they had done anything wrong, he should not believe it, for they were going to try to be good people, and wanted him to remain always their friend.
Jan. 4, 1881: Evening Star: [Ute]
Secretary Kirkwood had his first official Indian talk to-day at 2 o’clock, with Agent Berry and the four Uncompahgre Utes now here.
Jan. 4, 1881: Washington Post: [Dakota]
Agent Love and the Two kettle Sioux leave, this morning, for their homes.
Jan. 4, 1881: Washington Post; [Dakota]
The several bands of Sioux Indians yesterday had an exchange of views at the Interior department, in reference to the boundaries of their respective tribes. Capt. Dougherty presided. The talk was most satisfactory, as far as it progressed. Another talk will be held to-day, at which time the final boundaries will be agreed upon.
Jan. 6, 1881: Washington Post: [Dakota]
The Sioux Indians in the recent conferences at first asked $900 per acre for the right of way through their country. They finally accepted $5 per acre.
Jan. 6, 1881: Washington Post: [Dakota]
[NOTE: Most of the following article has been torn off]
Sioux Indians Returning Home.
CHICAGO.---The [Sioux] Indians, who went to Wa[shington] ... talk to Secretary Sch[urz]..., returning to.....
Jan. 6, 1881: Washington Post: [Ponca]
[Past delegation?]
The Ponca Settlement.
There has been a good deal of speculation as to the influences which induced the Ponca chiefs to make their recent settlement with the Secretary of the Interior. They gave up their Dakota lands, which they wanted, and took Cherokee lands, which they did not want, all the time professing to be satisfied, although they were acting in direct opposition to all their previous declarations.
The explanation of this is, that they despaired of ever getting their just rights, and concluded to take what they could get. And they had sufficient philosophy to assume an air of satisfaction with the inevitable.
This Ponca business is one of the many black chapters in the history of our Indian management, and the fact that the chiefs come up smiling to accept a wrong, is no mitigation of the outrage.
Jan. 7, 1881: Evening Star: [Oto]
Five Otoe Indians, dressed in all the gaudy colors they so delight in, with war paint on their faces and bright new tomahawks, occupied seats in the private gallery of the Senate to-day.
Jan. 8, 1881: Evening Star: [Ponca]
The Poncas Unanimous To Stay In The Indian Territory.--The commission appointed by the President to visit the Poncas on their reservation for the purpose of finding out, by asking the Indians themselves, what their wishes really are, have finished their work, and are now on their return. At the council the Poncas emphatically and unanimously endorsed the agreement made by their chiefs when in Washington, and without a dissenting voice expressed the wish to sell their Dakota lands and stay in the Indian territory.
Jan. 8, 1881: Evening Star: [Ute]
The Ute Commission will hold a meeting in Washington on the 15th. Messrs. Manypenny, Meacham and French are already here.
Jan. 8, 1881: Evening Star: [Dakota: Yanktonai]
"D. H. [sic] Howe" nee "Don't-Know-How."--The moccasins, necklace and other barbarous personal property of "Don't-Know-How," a member of the Yanktonnais [sic] tribe of Sioux, were to-day received by Secretary Schurz by mail, that Indian having no further use for them. The gift is accompanied by a letter setting forth that two years ago the writer having earned $25 by working, became a trader in a small way at his agency. He is now worth $2,000 to $2,500, made in trade, and signs his name, "D. K. Howe," instead of his former evidently inappropriate Indian title.
Jan. 8, 1881: Washington Post: [Ponca]
The Ponca Commission Heard From.
Mr. Hayes has received the following dispatch from the Ponca commission, dated January 6: "Council enthusiastically and unanimously indorsed (sic) agreement of Ponca delegation when in Washington. Leave to-morrow for Dakota."
Jan. 8, 1881: Washington Post: [Oto]
Visiting Indians and Their Wants.
The Otoe chiefs now in the city called at the Interior department yesterday and had a lengthy interview with the Secretary. They were in full Indian costume and attracted much attention by their gaudy dress and war paint. The party consists of Harra Garra, Wahhanneagoce, Minnehumaha, Muskogokky and Arkehetah, chiefs; Batiste Deroin, interpreter, and Messrs. Woodin and Barner, agents. The object of their visit here is to negotiate with the Government the sale of their reservation in Nebraska, consisting of over 44,000 acres of excellent farming land. A satisfactory agreement will probably be reached.
Jan. 9, 1881: Washington Post: [Oto]
The Otoe Indians had a conference with Secretary Schurz at the Interior department yesterday, after office hours.
Jan. 22, 1881: Evening Star: [Ute]
The Indian Troubles In A Fair Way Of Settlement.--United States Indian Agent Berry. Los Pinos, Colorado, has been authorized to bring to Washington immediately four Ute chiefs, who want to see the Great Father on business. The Ute commissioners, now here, have rendered a partial report to Secretary Schurz, showing the so far satisfactory progress of their work. They are confident that the agreement will be carried out, and that the settlement when reached will be a definite and final composition of the Indian troubles of Colorado.
Jan. 27, 1881: Evening Star: [Ponca]
The Ponca Inquiry Commissioners, in their report just submitted, say that the Ponca Indians were greatly wronged by their forced removal from Dakota to Indian territory. It is recommended that those who went back be allowed to remain; that the government buy the Poncas in both territories farming implements, stocks, seeds, &c.; that they be given lands in severalty, and that school houses and dwellings be erected for them.
Jan. 31, 1881: Evening Star: [Ponca]
[GET COPY OF NY PAPER SUNDAY PAPER]
Trouble About The Ponca Investigation.--The Senate select committee on the removal of the Poncas held a meeting Saturday, at which Messrs. William Stuckney and Walter Allen, members of the Ponca commission, were interrogated by members of the committee, and Secretary Schurz, in regard to the facts and evidence upon which they based their published conclusions upon the subject. A report of the examination was furnished the Associated Press from an official source, and was published in the New York Sunday papers. Yesterday Senator Dawes, of the committee, and Mr. Walter Allen published statements, the latter declaring that the said report, so far as it purports to represent the testimony given by him, "is not only incomplete, but grossly inaccurate, unfair and misleading," adding: "What motive a high official of the administration may have for thus assuming the role of a sensational journalist and artfully attempting to prejudice public opinion in advance of official reports with regard to matters in which the dignity, widsom and honor of the government are involved by his acts, the public must judge." Senator Dawes, in his statement, says that the report "does not accurately represent either the substance or the significance of the testimony given," according to his remembrance.
[BAE-AR 1 (p.406), List of collaborators: PIMA: Pima and Papago: A special contribution obtained from Antonito, son of the chief of the Pima Indians in Arizona Territory, while on a visit to Washington in February, 1881.]
Feb. 5, 1881: Evening Star: [Pueblo, Pima & unid.]
Sixteen Young Indians, two of them girls, were in Baltimore yesterday, en route to school at Hampton, Va. They are in charge of Dr. Sheldon Jackson, special agent of the Indian department, and are accompanied by Mr. E. Conklin, artist of Frank Leslie's publications. These Indians were selected by the gentlemen named from among the Pueblas [sic] of New Mexico and tribes of Arizona. Their ages range from 14 to 17 years. Accompanying them is a young brave of 30 years, a descendant of a former chief of the Pima tribe. This young man has a fair education, and speaks English very well.
Feb. 8, 1881: Evening Star: [Ute]
Ouray's Garments Of State.--Some time ago Secretary Schurz received from the Ute Agency a box containing several relics of Chief Ouray, among them a buckskin embroidered coat he had worn here and the leggings, his powder horn and tobacco pouch and two or three other articles, with a letter from the agent stating that this was a present from Ouray's widow, Chipeta, who sent these things to Secretary Schurz as a sign of friendship and esteem from herself and her people. She said she did not know what better to do with these articles, most of them the work of her own hands, than to send them to one whom her husband Ouray had told her was "the best friend of the Utes, who had done so much for his nation." Secretary Schurz in acknowleding the receipt of these relics asked the agent to express his thanks to Chipeta and her people, and inquired of him whether it would be proper to send a present in return. To this inquiry the following answer was received: "I respectfully state that it is a custom among the Utes, when they entertain a high appreciation of the character of a person to make them a present of something that is very dear to them or highly prized and should an effort be made to reciprocate in the shape of a present, it is considered an action which breaks that strong tie of friendship formerly held by them. In consequence of the great estimation in which you are held by these people, who frequently refer to your kindness and who believe you are still working for their interests, it would be unadvisable to send Chipeta a present in return."
July 13, 1881: Evening Star: [Cheyenne, Dakota]
Conference with Little Chief.
Little Chief, the Secretary of War and Gen. Sherman had a conference at the Interior department this morning with Secretary Kirkwood and Commissioner Price, with the view of arranging at some conclusion as to Little Chief and his band of northern Cheyennes. These Indians are very much dissatisfied with their present location in the Indian territory, and want to go north, to the Missouri river country. They would prefer to locate at Fort Keogh, but there is no Indian reservation there. It was decided that a delegation of Missouri River Indians, including Spotted Tail, Red Cloud, Standing Bear and others, should be invited to Washington early in September, to discuss this and other vexed questions with the authorities here.
July 30, 1881: Evening Star: [Arapaho, Cheyenne, Crow, Dakota, Omaha, Ponca, Winnebago
A Large Delegation of Indians from the tribes of the northwest will arrive here on the 15th of August to consult with the department about the division of lands in severalty and other questions of interest to the tribes. The delegation will consist of Standing Bear, and two other Ponca chiefs, from Dakota, Little Chief, and two other Cheyennes and Arapahoes, several chiefs from Standing Rock agency, three chiefs from Pine Ridge agency, Spotted Tail, and Young Man-Afraid-of-his-Horses, Red Cloud, and two other crows from Red Bud agency, three Omahas, and three Winnebagoes.
Aug. 2, 1881: Evening Star; [unid.]
The contract for the transportation of the delegation of Indian chiefs which is to arrive here on the 15th instant for a talk with the Indian department has been awarded to the Baltimore and Ohio railroad. The names of the chiefs who will compose the delegation have been published in The Star.
Aug. 10, 1881: Evening Star: [Arapaho, Dakota, Cheyenne, Omaha, Ponca, Winnebago]
The Coming Indian Delegations.—
Quarters have been engaged at the Tremont House for the Indians who will attend the conference here on the 15th instant. They are expected to arrive on Saturday [13th]. The following will attend: Sioux Indians from Standing Rock, Crow Creek and Red Cloud agencies; four Poncas, three Omahas and three Winnebago chiefs, and Little Chief, representing the Northern Cheyenne and Arrapahoe Indians. The Rev. J. P. Williamson, Presbyterian, who has reduced the Sioux tongue to a written language, will act as interpreter to the Sioux. Mr. Frank La Flesche, now a clerk in the Interior Department, will act as interpreter for the Poncas and Omahas.
Aug. 10, 1881: Daily Critic: [Arapaho, Dakota, Cheyenne, Omaha, Ponca, Winnebago]
[near dup. report as in Evening Star]
The Visiting Indian Delegations.—
Quarters have been engaged at the Tremont House for the Indians who will attend the conference here on the 15th instant. They are expected to arrive on Saturday [13th]. The following will attend: Sioux Indians from Standing Rock, Crow Creek and Red Cloud agencies; four Poncas, three Omahas and three Winnebago chiefs, and Little Chief, representing the Northern Cheyenne and Arrapahoe Indians. The Rev. J. P. Williamson, Presbyterian, who has reduced the Sioux tongue to a written language, will act as interpreter to the Sioux. Mr. Frank La Flesche, now a clerk in the Interior Department, will act as interpreter for the Poncas and Omahas. Of the North Cheyenne Indians, five hundred who are now at Fort Keogh, have for the past three years been self-supporting.
Aug. 13, 1881: Evening Star: [Cheyenne]
Little Chief, of the Cheyennes, arrived in the city to-day. He is one of the delegation of northwestern Indians invited here to confer with the Indian bureau. The others were delayed by the murder of Spotted Tail, who was to come with the delegation, but they will arrive in a day or two.
Aug. 15, 1881: Evening Star: [Dakota]
The Indians Assembling Here.—
Another delegation of Indians to take part in the grand council at the Interior department arrived Saturday evening [13th], and joined Little Chief, whose arrival was announced in Saturday’s Star. The new comers are Sioux, from Standing Rock agency, Dakota Territory, and comprised Thunder Hawk, Big Head, Bear’s Rib, Fire Heart, Red Bull, and Walking Shooter, in charge of Interpreter A. H. Waggener. Another party, numbering twenty, including Red Cloud, Standing Bear, Young-Man-afraid-of-His-Horses, and George Swords, is expected to arrive here to-morrow or Wednesday. Little Chief wants to get the government to let his people go back from the Indian Territory to their old home in Dakota. The Sioux come here to perfect a settlement with the Chicago & northwestern railroad in regard to certain land in dispute. Little Chief and the Indians from Standing Rock have this morning called on the commissioner. The remainder of the delegation left Sioux City yesterday, and upon their arrival here they will hold a conference with the commissioner.
Aug. 15, 1881: Daily Critic (D.C.): [Cheyenne, Dakota, Ponca, Winnebago]
Lo! The Poor Indian.
Little Chief, the Cheyenne, accompanied by his interpreter, Ben Clarke, Thunder Hawk, Big Head, Bear’s Rib, Fire Heart, Red Bull and Walking Shooter, Sioux chiefs, with Mr. A. H. Waggener, as Interpreter, are in the city at the Tremont House. These noble red men have visited us for the purpose of holding a camp meeting with the Interior Department relative to their locations and food. They are an able-bodied looking set of men, who would make first-class field hands, if they were not too lazy. Their assertion that they do not drink is generally discredited; they all dress like white men, with the exception of Little Chief and Walking Shooter, and have acquired a perfect mastery of the profane branches of English literature.
Delegates from six more Indian tribes are expected here to-morrow. They will represent the Poncas, Winnebagoes, Crow, Creek [sic; correctly Crow Creek Sioux], and the Spotted Tail agency. There will this week be more Indians in Washington than at any time since before the war—the revolutionary war we mean.
Those who cannot pay their board have an ample opportunity to make up for the same by standing in front of tobacco shops as cigar signs.
Aug. 17, 1881: Daily Critic (D.C.): [Dakota, Omaha, Ponca, Winnebago]
How? How?
An Indian Delegation at the Interior Department.
The several Indian delegations visited the Interior Department to-day and had a conference with the Secretary and the Indian Commissioner. The following chiefs were present: Of the Winnebago agency, Alex. Payne, Mitchell St. Cyr and White Breast; of the Omahas, Henry Fontenelle, E-Bi-Homba and Two Crows; of the Blue [sic [Pine] ] Ridge agency, Red Cloud, Capt. Sword and Young-Man-Afraid-of-Horses; of the Rosebud agency, White Thunder, Cook and Milk; of the Crow Creek agency, White Ghost, Wizard and Buffalo Ghost; of the Standing Rock agency, Bi head, Bear’s Rib, red Bull, Fire Heart and Shooting Walker; Poncas, Standing Bear, Old Smoke, Bird’s Head and Buffalo Chips.
Secretary Kirkwood through the three interpreters, said: “Thirteen years ago the President sent commissioners to make a treaty with the Sioux. A treaty was made, and by that treaty the land that had been given to the Poncas was given to the Sioux. The land of the Poncas being thus taken from them and given to the Sioux, they had no land to live upon
“Four years ago the Poncas were removed from Dakota to the Indian Territory,, and a majority of them are there now. A part of the Poncas were not willing to live in the Indian Territory, and with Standing Bear left for their old home in Dakota, where they now are.
“At the last session of Congress (the white man’s great council) money was appropriated for the Poncas in both locations, in Dakota and in the Indian Territory. A part of this money was to be expended in putting up some buildings for the Dakota Poncas. But we can’t build houses with no land to build them on.
“So the Commissioner of Indian affairs and I have brought these delegations here to see if we can get from any of them land upon which to erect these buildings for the Poncas.
“We want the Sioux to talk this matter over, and see if they will agree to give the Poncas a portion of their land and for what price.”
The same request was made of the Omahas and Winnebagoes, and they were requested to call to-morrow upon the Secretary of the Interior and give the result of their consultation.
To-morrow the Poncas will be informed as to the results. The Secretary is anxious to get the Poncas a location in the most desirable portion of their country. The Winnebagoes will meet at the Interior Department at 10 to-morrow, the Omahas at 11 and the Sioux at 12. The Poncas will be informed at 1 o’clock to-morrow.
The Secretary informed all the Indians that he wanted to see them day after to-morrow on business of another character, but did not specify it.
Aug. 18, 1881: Evening Star: [Dakota, Omaha, Ponca, Winnebago]
A Satisfactory Indian Conference. The Omahas and Winnebagoes Will Not Part With Their Land, But The Sioux Will Give The Poncas All They Need.
At 10 o'clock this morning the delegation of Winnebago Indians now in the city appeared before Secretary Kirkwood and Indian Commissioner Price to report their decision upon the proposition that they should sell some of their lands for the use of the Poncas, under Standing Bear. Through their interpreter they reported that they had given the question due consideration and had decided that they could not spare any of their lands. They had no objection to living near the Poncas, but they have no more land than they need. At 11 o'clock the Omahas appeared and made substantially the same report--they have no lands to spare. Secretary Kirkwood assured both delegations that the department had no desire to influence them at all, but wanted to leave the matter entirely to them. Next came the Sioux, and White Thunder spoke for them, his words being interpreted. He said the Sioux chiefs had thought over the Secretary's proposition, and as the Sioux had plenty of land and to spare they were willing to give the Poncas what they require without any charge for it. White Thunder referred to the remark made by Secretary Kirkwood yesterday, that the different Indian tribes ought to have regard for each other, and, in their efforts to progress, to help and sustain each other. White Thunder approved this sentiment, and said the Sioux would be glad to give land to the Poncas, and to have them near them. It was suggested that each Ponca family ought to have 640 acres of land, and to this the Sioux assented. The latter also agreed that the department might send commissioners to select and locate the land for the Poncas. It will be selected in Northern Nebraska. Secretary Kirkwood and Commissioner Price feel very much gratified at this prompt and satisfactory settlement of the question. The whole matter was left to the Indians, without any effort to influence them in the least. The Secretary and Commissioner think the Winnebagoes and Omahas did right, as they really have no land to spare. After this matter was settled Commissioner Price had a talk with the Omahas and Winnebagoes in regard to their taking lands in severalty and building up farms. They expressed themselves as favorable to the plan, and said that with some help they are satisfied each Indian family can establish a good farm and can sustain themselves upon it.
White Thunder, who spoke for the Sioux, was quite dramatic in his style of delivery. He spoke with forcible gestures and with apparent eloquence when he stated that the Sioux would let the Poncas have land. Secretary Kirkwood asked what compensation would be asked. White Thunder drew himself up proudly and replied: "I am an Indian; I do not want any compensation. You asked me yesterday to have compassion upon my brothers, the Poncas, whom you said are paupers without land. I give them all the land they want." Secretary Hunt and [the?] [sic] and Senator Dawes were present at the conference.
In the course of Commissioner Price's talk with the Indians he admonished them that the time had arrived when they should abandon their old customs and habits and learn the ways of the white man. The chiefs replied that they appreciated this and that they want their children educated; but they said it would be better to take the Indian children away from their parents, and their tribes and educate them among the white people. If, said the chiefs, they grow up among the Indians they imbibe and cling to Indian customs, but if taken away and brought up among white people they adopt the ways and habits of the latter.
The Poncas Gratefully Accept The Offer Of The Sioux.
At half past one o'clock the Poncas, with their interpreter, presented themselves to hear the conclusion of the other Indians about the land. The chiefs were Standing Bear, Old Smoke, Buffalo Chips, Thunder Hawk. Secretary Kirkwood and Commissioner Price resumed their places at the table in the center of the room, but a few moments delay was caused by the absence of one of the interpreters. During this wait a party of ladies and gentlemen entered the room, among whom were several dressed in Quaker habits. It was nearly two o'clock when the interpreter arrived.
Secretary Kirkwood said he wanted the Indians to thoroughly understand this matter--he wanted no misunderstanding. The Secretary recounted the conferences with the Omahas, Winnebagoes and Sioux, and had all that occurred explained to the Poncas. The Secretary said he told the Sioux that the Poncas are disposed to engage in farming, (the chiefs all nodded and grunted when this was interpreted); continuing, the Secretary said the Sioux agreed that each head of a Ponca family should select 640 acres of land in the old Ponca reservation, and they (the Sioux) would give them that land, and "when they select that land the Commissioner and myself will ask Congress to give to each family a patent to that land, just such as the white man gets, so that they need never be troubled in the future about their titles."
When asked if they were satisfied, Standing Bear replied, "Very good; we are satisfied." It was explained at the suggestion of Senator Dawes that this land is given in addition to the money appropriated by Congress last session; that they will get all the money and the land. The question of providing for any Poncas who are without families was discussed, and it was decided to get the Poncas and Sioux together to-morrow and agree to all details. The Secretary said to the Poncas that the Sioux, their old enemies, have treated them kindly, and that they (the Poncas) must live good neighbors with them. A grunt of assent followed. The Secretary directed that the Poncas and Sioux meet at the department at 10 o'clock to-morrow morning to arrange details and draw up writings.
Aug. 18, 1881: Daily Critic (D.C.): [Dakota, Omaha, Ponca, Winnebago]
Our Red Brethren.
Indian Delegation at the White House—Talks With Secretary Kirkwood and Commissioner Price—The Winnebagos Decline to Surrender their Land.
The Winnebago delegation called upon Secretary Kirkwood this morning at 10 o’clock, to answer his proposition made to them and to the Omahas and Sioux, to part with some o their land for the Poncas. Senator Dawes, Mr. Wm. Stickney and Commissioner of Indian Affairs Price participated in the pow-wow.
The Indians were represented by Captain Payer, a very intelligent, well-educated Indian, who speaks English with perfect fluency. He said that his people could not afford to part with any of their land.
“But what will the Poncas do?” asked Secretary Kirkwood. “They are of your race, and must be cared for.”
“They can get land from the Sioux,” replied Payer.
“Are the Sioux a better natured people than the Winnebagos?” questioned the Secretary.
“Yes, I reckon they are,” answered the Indian, laughing. “Moreover, they have millions more of acres of land than we.”
The Sioux have 30,450,000 acres of territory. The Winnebagos and Omahas combined have only 310,000 acres.
The Indian chief then gave some very interesting details of the condition of his people.
They live principally in houses, many of which are brick; have a first-class school and Sunday-school, over which Rev. Mr. Martin presides. The tribe is almost entirely of the Presbyterian faith. They are, as a rule, strictly teetotalers. All of their mechanical work is done by full-blooded Indians. They very rarely steal from each other, and the old system of owning cattle and horses in common has about died out, each man being the individual owner of his property, real and personal.
Commissioner Price then asked the chief some very plain, direct questions.
“I want to know one thing,” he said; “are your people willing to lie like white people; to take care of yourselves; to be self-sustaining and not to expect us to carry to you the necessities of life?”
“I think that the majority of our people are so disposed,” was the answer.
“Well I’m very glad of it. That is the only solution of the Indian problem,” said the Commissioner. “You must eventually come to it, and the sooner the better. We will give you all a couple of horses, wagon, six or seven cattle, farming implements, and even more, if you will turn in and act like men. There are two million white people in this country who would jump at such a chance. As I have said, you must do it eventually. We will give you and the other Indians the start, and then you can be like us and lookout for yourselves.”
Secretary Kirkwood, before the Indians left, impressed upon them the absolute necessity of learning the English language. As it is, but few can speak it and the rising generation do no care to learn it, and to make matters more complicated the language of all the Indians tribes is entirely different, none being able to converse with the other.
The Omahas Don’t Want the Poncas.
Two Crows and E-Bi-Homba (He-that-is-known), with their interpreter, Harry Fontinelle, called upon the Secretary of the Interior and Commissioner Price immediately after the Winnebagos. E-Bi-Homba said that he wished to live like white people, as did the rest of his tribe. That they were doing well as farmers.
The reason that they preferred to have their children educated away from home and among the whites was that y so doing they would advance more rapidly in civilization. They don’t want the Poncas among them, however. They are willing to sell fifty thousand acres of their land, but only to white settlers. They estimate its value at from $6 to $7 per acre. They seem to be rather suspicious of the white people and of the Government, and are worried about the title to their property.
Two Crows said:
“My Great Father and Other Great Fathers and Other Friends: You have spoken to me on two matters—about the land and about work. We are satisfied to do as the white men do to till the soil. We want to keep our land; we love our land. We want you to give us a deed for it. Then we will not be apprehensive that the Great Father will take it away from us. We have no patents for it, merely certificates.”
Commissioner Price explained to them, however, that they had an inalienable right to the land. He told them to call to-morrow or next day, as they desire a long consultation with the Interior Department.
The Generous Sioux.
The largest delegation of Indians visiting the Interior Department to-day was the Sioux. The number present was twenty-five, headed by Red Cloud and White Thunder, the successor of Spotted Tail. They represented the following agencies: Pine Ridge, Spotted Tail, Standing Rock and Crow Creek. The Cheyenne agency was not represented. Great interest was taken in this interview, and the room was crowded. Among those present was Secretary Hunt, of the navy, and wife. Thunder Cloud was the spokesman. He said:
“Yesterday we heard what you said. We have considered it. To-day you will hear our decision. All of the people who you call Sioux have grown up on these prairies with the bow. We are all one tribe; all friends, one to the other. And now we who are here are the representatives of this entire Sioux tribe, and the decision that we have arrived at regarding the Poncas will affect our entire tribe. I will tell you frankly our views: These people, the Poncas, have talked to us about this. They have prayed us to give them land; we have answered yes. That is our decision. Now we wish you to do your part and furnish these poor people means by which they can live. My friend, that is the decision of our nation.”
“How much land will you spare for this portion of the Ponca tribe?” asked Secretary Kirkwood.
White Cloud responded: “My friend, what I mean is this. We take them in as our friends, so that they may live among us, and what is ours is theirs. Let them live as Sioux among us. We will adopt them. I am an Indian; these technicalities about the rights of land I know nothing about. I mean that these Poncas can live upon our land.”
“The Poncas are accustomed to farming. Are you willing to allow them to settle on any particular portion of your territory—say, for instance, the portion they formerly had?” asked the Secretary.
“Yes,” replied the Indian, “that’s what I meant. Let them have the same rights as we have.”
When asked if they expected the Government to give them anything in return for this land which they gave up to the Poncas they said that wasn’t what they wanted.
“You told us yesterday, my friend, that I should have pity upon the Poncas,” said White Thunder. “Pity is not pity when it is mercenary. We have pity on them we will give them the land, and we do not want their money.”
This speech caused quite a sensation among the visitors and was warmly commended by Secretary Kirkwood.
White Cloud told the Secretary to send out his agent and locate the Poncas wherever he chose and give them the property and report to them when he had done so. They will probably select their own property.
Secretary Kirkwood then told them that in his judgment the Government had done wrong in every taking that property from the Poncas, and, he felt assured, would do the right thing by them.
Aug. 19, 1881: Evening Star: [Dakota, Ponca, Cheyenne]
The Indian Conference To-day. Arranging For Transfer Of Sioux Lands To The Poncas.
The Sioux and Ponca chiefs presented themselves at the Interior department this morning, in obedience to the direction of Secretary Kirkwood, to further arrange about the transfer of Sioux lands to the Poncas. The conference was held in Assistant Secretary Bell's office, and when all were seated and the interpreters were ready, Secretary Kirkwood informed the Sioux that in arranging for the lands provisions had not been made for the unmarried Poncas and those without families. He had heared [sic] that there were some young men who are still unmarried and some few old Indians who have no families. These, he said, should be provided for.
Red Cloud, the Sioux Orator.
Red Cloud did the talking for the Sioux. He shook hands with the Secretary, Commissioner Price and others, and opened his remarks by saying his heart was glad to greet the white chiefs and take them by the hand. He said the Sioux were perfectly willing to give land to the single persons among the Poncas, they would provide for all of them. He and his people felt that the land on which the Poncas are to be located properly belonged to the latter. It was their old reservation, and they had left it unwillingly. The Sioux were glad to restore the land to the Poncas and to live with them as brothers.
It was then agreed that each unmarried Ponca, who is without any family, shall have 160 [100?] acres of land, it having already been arranged that each family shall have 640 acres. The Secretary directed that papers for the formal transfer of the land be drawn up, and fixed one o'clock p.m. as the hour for signing them. When this matter was disposed of, Red Cloud made an inquiry about Sitting Bull. Secretary Kirkwood replied that Sitting Bull was in the hands of the War department, and the Interior department, as yet, had no jurisdiction over him. Red Cloud explained that it was about the Indians who had surrendered with Sitting Bull that he more particularly wanted to inquire. He said the Ogallallas and Brules, who had been with Sitting Bull, had originally left his reservation, and now he would like to have them back, as he thought they were properly part of his people.
The Secretary answered that as soon as supplies for these Indians can be provided at the agencies, he would, he thought, assign the Ogallallas to Red Cloud and the Brules to White Thunder.
Red Cloud spoke with animation and apparent earnestness. His voice was strong, and his style and manner were impressive.
Little Chief said he spoke only for his own relatives. After further talk Red Cloud and all the other Sioux chiefs said they were willing to receive the Cheyennes as brothers, and provide them with land. Red Cloud said he would take them on his reservation or the department might, if it saw fit, establish them on another reservation on Sioux land.
The conference was adjourned until to-morrow when the details of the removal of the Cheyennes north and their location will be arranged.
Little Chief's Mission.
All the Indian chiefs met at the Interior department his afternoon to talk about the return of the Cheyennes from the Indian Territory north.
Little Chief said that he was taken to the Indian Territory against his will, and his only desire is to get back to the land the Great Spirit gave him and his people. He said the country he is in (Indian Territory) is not good for farming.
Secretary Kirkwood replied that Little Chief had behaved well, and his wishes would be considered; but Dull Knife and Wild Hog had behaved badly, and Little Chief had better confine his requests to himself and his immediate tribe, and not ask anything for Dull Knife and the others outside of Little Chief's tribe.
Aug. 19, 1881: Daily Critic (D.C.): [Dakota, Ponca]
The Pow-Wow.
Another Interview at the Interior Department To-Day.
Secretary Kirkwood called the pow-wow to order at 10:20 to-say. The Sioux and Poncas were present. Secretary Kirkwood began by explaining to the Sioux that in yesterday’s consultation he had forgotten to ask them to give a portion of their land to the unmarried Indians of the Ponca tribe, and asked if they would give them one-fourth as many acres (160) as to the heads of families; if not, that he would get along with what they had given.
Red Cloud [sic]
was the spokesman to-day. He speaks with vehemence and rapidity. He said:
“Great Father: It is with a glad heart that I shake hands with you to-day. My friend, you see here to-day the representatives of seven different agencies whom you have located, and I know the treaties that we have all made with the Great Father to be at peace with him and among ourselves. And it is eleven years since I made peace, and have ever remembered to keep my peace. Then, my friend, in looking over this matter I think we made a mistake generally in not keeping peace. I know that this land that we will give the Poncas belonged to their forefathers. It was you not we who treated them badly. You drove them like little children from their homes, driving them like dogs away, and then letting them like dogs sneak back. You did it, not we. We will do otherwise; we will receive them and give them the land to cultivate it.
“Whenever a single Indian of the Poncas is married we will give him a farm. We wish the Poncas to live among us. We wish you to give them farming implements; we will give them farms.
“In addition, I have a few words to say [sic]
About Sitting Bull,
whom, I understand, you have brought down to our country.”
Secretary Kirkwood here interrupted Red Cloud to tell him that Sitting Bull was brought down by the War Department, not by the Interior.
“Well,” said Red Cloud, “I’ll only speak of the Ogallallas, who wandered away from us to join him. I think it best that you should send them down to my agency, and I will take care of them. There are about 100 tents of them.”
“Well,” said Red Cloud, “I’ll only speak of the Ogallallas, who wandered away from us to join him. I think it best that you should send them down to my agency, and I will take care of them. There are about 100 tents of them.”
Young-Man-Afraid-of-his-Horses [sic]
said that there were forty tents of the Brules, who also belong to Red Cloud’s Agency, but strayed away when they should have remained.
Red Cloud said that of course he understood it would take some time to get all of these Indians into his agency, but that he was in no particular hurry. Secretary Kirkwood said he would endeavor to send the Ogallallas to Red Cloud’s Agency and the Brules to White Thunder’s as soon as he could arrange for the necessary supplies. He will not be able to make the change at present, as the contract to supply those two bodies runs for another point than Red Cloud’s Agency, being at the Standing-Rock Agency.
The meeting adjourned then until 1 o’clock, when the papers of transfer of land to the Poncas by the Sioux will be ready for them to sign.
The Cheyenne Sioux.
At 1 0’clock Little Chief, of the Cheyenne Sioux [i.e., Cheyenne River Sioux? Of Cheyenne?], a very dramatic looking Indian, attired in full war-dress and clean under-clothing, opened the pow-wow. Gen. Sherman and Secretary Lincoln were present. He stated that he was part Sioux, and with his people was forced to go to the Indian Territory, and that he wished to get back to his people in Dakota; that his people could not stand the climate of Indian Territory and were dying.
He wanted to get back to their old home in the North. When he first surrendered to Gen. Miles, he did it in the good faith that he would be permitted to live in the land that the Great Spirit gave him and his people, but on the contrary he was, against his protests, sent to the Indian Territory. He said he spoke for himself and the others of his tribe who have behaved themselves since they made peace, and who desire to live with the Red Cloud Agency.
Secretary Kirkwood asked him what he supposed the United States Government expected his people to do in case they were sent to Dakota.
Little Chief said: “I know that the Government wishes us to live like the white man—to earn our own living by farming or in some other way. I will keep my word with the Sioux and so will my band. We will do the square thing and work earnestly. I go still further and guarantee that there will be no further trouble. I vouch for all of my people. We are reasonable and sensible, and have no bad men about us. The bad men have either deserted us or have been killed.”
The Sioux, [sic]
through Red Cloud, said: “All about me are Indians; the Poncas and the Cheyennes, but the latter are of my blood. Little Chief is of my blood. Now, my kind friend, I see this poor man to come up to me. I like him. I take him to my heart and give him life. I love all men now. This Indian grew up in life beside me. For sixty years we have lived side by side. You have dragged him to a country he never saw before. He wants to return
“He has asked you to return him, and he asks me to receive him. Let us look at the subject like men. I wish to take mercy upon him. My views and ideas are broad. I wish to have mercy upon him. This is not the first time I have been here. I have been here often. I know you all and feel familiar with you and think that we know each other well enough to decide upon it mutually. Now you have my views, and I trust that you will agree with me to send these poor people back to Dakota and live at my agency. All of my Indians wish it. Our hearts are large, our will is good. Let both the Poncas and Cheyennes come to us. You can either send them to my agency, or give them land of ours separately.”
White Ghost,
of the Crow Creek Agency, said that Red Cloud was right. He acquiesced in his decision. Thunder Hawk, of Standing Rock Agency, also agreed to it. Big Heart said Red Cloud spoke words of truth. If the Cheyennes wished to live with him he would care for them as for his own. All of the chiefs agreed with Red Cloud, and evidenced a charity of nature that could be well followed by the white people. They certainly are a much larger-hearted people.
Red Bull, in Conclusion,
said to Secretary Kirkwood that he wanted the entire matter settled and straightened out. He would talk about his private affairs privately to the Secretary. He didn’t care to talk about them in public. The interpreter explained to the Secretary that the Indians were very sensitive to talk about affairs of personal character in the presence of others.
The council then broke up, and will meet to-morrow morning. It has been decided to sign the deeds of transfer to-morrow instead of to-day.
Aug. 20, 1881: Evening Star: [Dakota, Ponca]
Well-Disposed Red Men.
The Transfer of Sioux Lands To The Poncas Signed.
The Indian chiefs met the Secretary of the Interior and Commissioner of Indian Affairs again to-day at the Interior department to conclude the matter of the transfer of land from the Sioux to the Poncas. The formal transfer was read to the Indians, embodying the points already mentioned in The Star--640 acres of land to each family and 640 [sic] acres to each person without family--and it was then signed. Capt. Sword, who was the only Indian who could write, wrote the Indian and English names of the chiefs, and as he made a cross at each name the owner of the name would touch the pen. All the Indians signed except White Ghost, Wizzard and Buffalo Ghost, who represent the Yanktonnai [sic] Sioux. They said they had signed so many papers, and had been deceived so often, that they would rather not sign until after they had a talk with their people; that as the document was to be sent out to the agency they would wait, and if their people approved sign it out there. The document was afterwards signed by Secretary Kirkwood, Commissioner Price, and the Interpreters. Another paper, in which the Poncas bind themselves to farm industriously and live as civilized people, was read to the Poncas and signed by them and the Interior officials.
The Secretary Explained to Little Chief that it had been determined to let him, his people and his relatives leave the Indian Territory and return to the White river country, but contracts for supplies for the coming winter had already been made, and under these provisions and supplies for Little Chief and his tribe would be sent to the Indian Territory; that if he could get these supplies transferred to the Red Cloud agency he would allow Little Chief and his band to go up there this fall; if he could not they would have to defer their removal until next summer, as Red Cloud would not probably have enough to feed them on this winter, in addition to his own people.
Little Chief said that his people are anxious to get back to their country; that they have a good deal of money among them, the government having paid them for their ponies taken several years ago; that they have many relatives among the Sioux, and if the Secretary would allow them to go north this fall he was satisfied they could get along and live without the supplies.
The Secretary said Red Cloud would have to decide that, as he would not send them there without supplies unless Red Cloud was willing.
Generosity of Red Cloud.
Red Cloud when this was explained said "let Little Chief and his people come;" that it is the custom among Indians to take care of their friends; that when friends "who have been a long ways off come to us we are accustomed to look around and see what we have. Sometimes it's a dog; we kill it and feed our friends to keep them from starving." He said Little Chief and his people would be cared for by the Sioux; that the latter have a little corn and are raising some chickens; they would divide with their friends and all of them would come out alive in the spring. The Secretary assented and the conference was then adjourned until 1 o'clock.
The Agreement between the Sioux and the Poncas transfers one section of 640 acres to each Ponca family, and to each unmarried male of 21 years of age and over, when ratified by Congress and by three-fourths of the Sioux nation.
Aug. 20, 1881: Daily Critic (D.C.): [Dakota, Ponca & unid.]
Copper-Colored Cousins.
A Further Consultation at the Interior Department.
The entire Indian delegations were at the Interior Department this morning. The agreement of the transfer of a portion of the Sioux lands to the Poncas was read to them. Al signed except the Yanktonnai Sioux—White ghost, Wizard and Bull Ghost—who said they had been fooled before by signing papers, and had decided to bide their time until they could see their entire people.
Shooting Walker didn’t like the suspicions of the Yanktonnais, and arose and said:
“Great Father: God gave us a country to live in. When I think of ever being driven from it, I grow insane. I want to be let alone, and wish that all the Indians of all the tribes could be sent North among us. Our poor people cannot stand the Indian Territory; they die there. Let the Poncas come to us, I will receive them.”
Shooting Walker would have talked all day long. He is old, but very garrulous.
Little Chief, divested of his hundred dollar head-dress, but a perfect aborigine in every other respect, then asked the Secretary to send him to Red Cloud’s agency as soon as possible. As the Department has no contract to furnish additional provisions there, the Secretary said that he was apprehensive that he could not transfer Little Chief and his band until spring. Little Chief said that his people had abundance of ponies and some money, and could manage to skirmish through the winter without Government aid.
The Secretary asked [sic]
Red Cloud
if he would take Little Chief on chances, and he said: “Great Father, it is the custom of us Indians to do this way. When some of our friends who are hard up visit us we generally manage to keep them from starving. We always have dogs about to feed them on if nothing else. You can let Little Chief and his band come. We will take care of them. We have corn and food enough to feed him until the spring.”
Secretary Kirkwood told him that he then would send little Chief to them in the fall, and would endeavor to furnish him and his band with provisions, but if he did not succeed as early as he hoped, Red Cloud must not blame him. Red Cloud said that he was satisfied he could take care of them until the spring, and would take the responsibility upon himself.
The Poncas signed a treaty of peace with the Sioux and also agreements to work upon the farms given them and to behave themselves for the future.
The pow-wow then adjourned until 1 o’clock, when the Standing Rock Agency will have a consultation with the Secretary prior to leaving.
The Standing Rock Indians met the Secretary of the Interior between 1 and 2 o’clock, and were conversing with him as we go to press. There is nothing of interest in their conversation.
Aug. 22, 1881: Evening Star: [Dakota, Omaha]
Red Cloud and the Sioux Chiefs. Conference With Secretary Kirkwood To-day.
Red Cloud and the Sioux chiefs had a hearing before Secretary Kirkwood this morning as to affairs among their people and what they want. Secretary Kirkwood said that a year or more ago it was agreed that the Sioux should be paid for the land occupied and used by the railroad running through their reservation. He wanted to ascertain how the Indians will want the money divided; whether it shall be paid to the Sioux, whose immediate reservation the road goes through, or whether it shall be divided among the whole tribe. Red Cloud said it had better be divided among all the Sioux. Red Cloud asked for a map showing distinctly the boundaries of his reservation and this was promised him.
The question of cutting ditches to irrigate the Sioux lands, to add cultivation, was brought up by Red Cloud. He said he had been to the Black Hills and had seen that country green with corn, and was told it was done by irrigation, and he wanted to know why he and his people could not have ditches, too. The Secretary said they could, but the Indians must dig them for themselves as the white people do. Red Cloud said this was a new thing to the Indians, and he was afraid they would not know how. He said that everything in the white man's habits and customs is new to the Indians, and that they must have instruction and help in order to put land properly under cultivation, etc.; that if the Indians had to build a dam across a big river he was afraid they would not know how to do it; the best way would be for the Great Father to send men to do it with the Indians' help and let the Indians pay something for it. The Secretary asked if the Indians would pitch in and help to do the work if white men were sent to show them how? Red Cloud said they would; that they want to work and make their lands green with corn and other things.
The Secretary told Red Cloud of the young Indians at Carlisle and at Hampton, whom the government are educating and teaching trades that they may go back among their people and teach them the ways of civilization. The department wanted Indians employed at all agencies wherever one could be found capable of performing any of the duties belonging to the agency. He spoke of the young Omaha Indians, Frank Laflesche (Bright Eyes' brother), now employed in the department, and said the department is trying to teach him business matters, and its policy is to help the Indians as fast as they will help themselves.
Red Cloud said that two of the Indians with him have children at the Carlisle school, and they want them to go back with them; that they are anxious for the children to learn English and be educated, but the parents of the children he referred to desired to take the latter home with them and send them to the agency school.
The Secretary replied that it is now vacation at the school, and the pupils are all scattered round among the families of white people, where they can acquire a knowledge of the customs of the whites' but they would return to the school in October.
The Killing Of Spotted Tail.
Red Cloud replied that in that matter he had spoken for others. He would let it pass, and speak a few words as to his own wishes. He said Spotted Tail, with whom he (Red Cloud) had most frequently counseled--his chief counselor, in fact--had been killed. Some of the Ogallallah [sic] Sioux are at the Rose Bud; he wanted these Indians transferred from Spotted Tail's agency to his (Red Cloud's.) He thought that matters at Rose Bud will be unsettled because of Spotted Tail's death, and he would like all the Ogallallah's sent from Rose Bud to his agency. The Secretary replied that he would think of all these things, and Red Cloud answered all right.
Capt. Sword said he wanted to say something. The Secretary said he thought they had better take dinner first and come back.
Red Cloud and Sword would not occupy much time.
Sword replied that he had a good deal to say, and he thought the Secretary's suggestion had better be adopted.
The conference then took a recess for a hour or so.
The Afternoon Session.
When the conference was resumed at 2 p.m., Capt. Swords [sic] was heard, and asked for an increase of the police force at the Red Cloud agency from fifty to one hundred, or an increase of their pay, which is now but $5 per month. Red Cloud reported that everything was quiet and peaceful at the agency now. Young-Man-Afraid-of-His-Horses also spoke, saying that he wanted the Indians to have help in the cultivation of their lands.
Aug. 23, 1881: Evening Star: [Dakota]
The Sioux Indians had an additional talk at the Interior department to-day. White Thunder, who succeeds Spotted Tail as the chief of the Rosebud agency, at great length set forth the needs of the agency, asking for additional agricultural implements, school advantages, and the proper irrigation of the lands belonging to the tribe. He said there was a disposition of the tribe to further pursue agricultural pursuits. The talk was general, and more of private than public interest. At 2 1/2 [sic] o'clock the Indians again assembled, when White Ghost and Buffalo Ghost made speeches in the same strain as White Thunder.
Aug. 24, 1881: Evening Star: [Dakota]
Indian Councils at the Interior Department To-Day.--A morning and afternoon council was had by Secretary Kirkwood and Commissioner of Indian Affairs Price with the visiting Sioux Indians to-day. The morning session began at 10 o'clock and the afternoon at 2 o'clock, which was in progress when our report closed. The statement of the Indian chief were with respect to the wants of their agencies, and a mere repetition of what has already appeared in The Star. The Indians, in short, want to be good Indians if the Great Father will help them on the good road. Secretary Kirkwood has assured his cooper-colored protegés that the policy of the government is to aid rather than oppress the red man, and to encourage him to enter the paths of civilization.
Aug. 24, 1881: Daily Critic (D.C.): [Omaha, Winnebago]
Still Pow-Wowing.
Another Indian Council To-day
Still another pow-wow with the Indian delegates was conducted at the Interior Department this morning by Secretary Kirkwood and Commissioner Price. This morning’s delegates represented the Winnebago and Omaha tribes. Most of the former were well dressed men and spoke English fluently. Of the latter only two had been educated, but all wore the garb of civilization, blue flannel or black cloth suits.
Chief St. Cyr, of the Winnebagoes, an intelligent fellow, was the first to speak. He wanted an advance on the cash annuity of about $40,000 to purchase teams for his people to set their saw-mill in operation again and enable his tribe to secure much-needed lumber for building purposes. It was developed, however, through this chief that, although many of his tribe were paid for their labor and material, they ever cared to pay for work or material required for their own use, considering that the Government should bear the expense.
Secretary Kirkwood did not think favorably of such a system, and he thought that the Indians should show a disposition to help themselves. St. Cyr replied that no assistance was expected by those Indians who did not work. He was appealing for the industrious class.
White Breast, an angular, raw-bones chief, spoke next, through an interpreter. He said: “Great Father, I am always glad to talk to a good man like you. We know that you take care of us—“
Secretary Kirkwood—“Please correct him, Mr. Interpreter, just there. Say to him that I do not care for the Indians, their welfare rests with God and themselves. It is the duty of the Indian to strive to take care of himself.”
White Breast—“That is all right. But Great Father the Winnebagoes have had a bad year, their crops have failed, and what we want to know is whether the Great Father will not help us. We want an advance on our cash annuity. The white man has been good to us, and we want to be under the whites.”
Secretary Kirkwood—“But that is not the wish of the whites. They want the Indians to be their equals, to enjoy all rights alike, and the Indian can do so by working and asserting their independence.”
White Breast—“Umph. We need money that is all I have to say.”
Secretary Kirkwood, to St. Cyr—“I understand that a number of your tribe are well off, and own large and profitable farms. Now would you be willing for us to advance money to the needy class only, or do you desire an equal division?”
St. Cyr—“Why we want our share, of course. We are entitled to it.”
Secretary Kirkwood—“Then you rich men are not willing to make a sacrifice in order to assist your poor people?”
St. Cyr—“No, sir; if there is to be an advance we want our share.”
The Secretary said he would consider the matter.
Chief Payr [sic], of the same tribe, who was living on a portion of the Omaha reservation, made a request for an advance of money also, and urged that his people were under no obligations to the Omahas with reference to their occupancy of a portion of their territory. The two tribes were peaceful and about to form a mutual agreement with reference to this matter, of which he desired to speak to-morrow and hoped the President would approve.
The Omaha were heard next. Two Crows, a broad-faced, bushy-headed chief, was the first speaker. He said he had long waited for this opportunity to speak face to face with the Great Father. He had a grievance, and proposed to speak nothing but the truth. “We work hard,” he said, “and do not expect the Government to support us all the time. We are yet in the infancy of our civilization, and not independent, but are working to that end. We need protection. We are living with some Winnebagoes who are not good neighbors. They owe us money, and we want them to pay it. I am here to have the Great Father settle this matter, for I fear if it is left to us to decide there will be trouble. I have no charge to make against the Winnebago delegates here; but some of their people who live on our reservation have stolen 154 of our horses. They are of that class who steal and won’t work at all. We sold them land; but our horses are worth more than they paid for our land. Now, we want either our land back or pay for the horses. These horses,” Two Crows added, “had been stolen from time to time ever since 1866, and although complaint had been lodged with the several agents from time to time, no notice was taken of the matter.” Secretary Kirkwood asked the Winnebago delegates what they had to say to this charge. They did not answer. Eb Humber [sic], another Omaha Indian, states that his people, who had farms and were doing well, feared that the Government would move them off again, and wanted to know whether they could not assure clear titles to their property.
Secretary Kirkwood said that was a matter which had been under consideration for some time, and should be laid before the next Congress, with a recommendation that such a law be passed.
Horse-Stealing as a Science.
At 1:45 this afternoon the Secretary met the Omahas and heard their complaint anent [i.e., concerning] the Winnebagoe’s [sic] horse-stealing proclivities.
Harry Fontinelle, of the Omahas—he is with the delegation as a member of the tribe and as interpreter also—said:
“I wish, Mr. Secretary, first to refer to the treaty made between the United States and the Omahas in 1854. The Omahas then relinquished a large portion of their lands west of the Missouri (specifying the name), on condition that if the land they kept for themselves did not prove satisfactory, that the United States would either give them other land, or in lieu thereof pay them for it. My understanding of this is that if what land they occupied, after the cession of it, did not suit them that they should be allowed to take back land within the confines of the estate which we ceded, and, that we should have payment for the entire amount first ceded, minus the amount of acres, 300,000, which they took at the time of the cession of the rest of their land. We have never received a cent for it.
“I wish also to refer to article 3 in the treaty, in which we gave up all claims to land located east of the Missouri river in return for the $25,000 given us in 1851. We don’t know whether we have gotten all of that. We acknowledge the receipt of some, but don’t know whether we got it all, and we wish a detailed statement of all that amount, and how it was expended—whether we have received the benefit of it or not.”
He also referred to the sum of $41,000 promised them on account of their willingness to work, to cover the expenses of aiding them in the agricultural arts. This sum, the Omahas believe was chewed up by the agents. They never received the benefit of more than $10,000 of the sum, and he requested that the Secretary would look into the matter and see what could be done to make up the difference. He referred still further to the article in which the United States agreed to protect the Omahas from all hostile tribes. He said that he didn’t expect the United States Government to keep up to the letter of that agreement by surrounding them with a defensive cordon of troops, but did expect that if any of the Omahas lost life or property that as the wards of the nation, the United States should see them righted. The Omahas kept their faith and have never broken it, but other Indians have imposed upon them robbing and murdering them, and the Government should see that they were righted. In ’60 or ’61 the Santee Indians were robbed of a number of horses. They can identify them as Santees, for they tracked them to the Santee country, and make the complaint at the time to the Indian agent at that time, but nothing was ever done about it. In addition, the Omahas, he stated, were quite frequently murdered, but never retaliated.
In 186[2?] as refugees, poor and naked, the Winnebago Indians came to the Omahas begging for a home. They gave it to them. Instead of appreciating their kindness, the Winnebagoes started in on a wholesale horse stealing trade, robbing the Omahas, and have kept it up ever since. Fontinelle gave every evidence to identify the Winnebagoes as the thieves. When the first robberies began, the Omahas saw the Indian agent and made their complaint. The Government compelled the Winnebagoes to pay them $7,000 damages, but turned around and for some unknown reason immediately took from the Omahas $7,000 and gave it to the Winnebagoes.
He states that the Omahas had always been friendly to the white, and with but one exception, never had any difficulty. That was thirty years ago and then the participants were put up to it by bad white men. They wish to abide by the laws of the white men and of the Government.
He complained of the white settlers having entered upon their reservation, and in defiance of their protests cut down and carted off over $7,000 worth of timber. This, he thought, under the contract, that they would be protected by the Government the United States is responsible for. Its treaties with the Omahas should be as valid and sacred as if made with Great Britain or any foreign power. Their object here, he concluded, is merely to have justice done them.
Joe La Flesche.
Fontinelle concluded by presenting a petition from the tribe, petitioning for the expulsion of Joe La Flesche from the tribe. He prefaced his offering of the petition by saying that it was very painful for him to do so, but La Flesche had for eleven years past been a source of trouble to them, and the tribe instructed him to make this request and present the petition, and as a matter of duty he did it.
Joe La Flesche is the father of Bright Eyes and of Frank La Flesche, the young Indian in the Interior Department. Frank denies that his father ever caused any trouble among the Omahas, but on the contrary has always been wise and right in his advice to them.
The Winnebagoes’ Reply.
White Breast, of the Winnebagoes, acted as their spokesman, in reply to the charges of the Omahas anent [i.e., concerning] horse stealing. He said that the Winnebagoes had always been friends to the Omahas—they smoked the pipe of peace with them; but he admitted that some of the Winnebagoes had stolen horses from the Omahas, but they did it in retaliation for the Omahas stealing some of their women, and he thought that stealing a hose was not much worse than stealing a woman. The Indian idea of a woman is not very high. He said that many of the horses stolen from the Omahas were stolen by the whites and other Indians than the Winnebagoes.
Aleck Payer, another Winnebago chief also told the Secretary, in response to his inquiry, that there was no doubt about it that the young Winnebagoes had stolen horses from the Omahas. He said, however, that the great trouble was that the courts for the trial of theft among them were very lax and the police system bad, and if they could have a court like the white people, petty crime would diminish. They have no proper jury system, and he suggested that a change in that direction should be made.
Aug. 25, 1881: Daily Critic (D.C.): [Dakota]
The Final Pow-Wow.
The Indians had their final pow-wow at the Interior Department this morning, which was of but short duration. Secretary Kirkwood and Indian Commissioner Price last night heard at length Red Cloud and Little Chief with reference to the latter’s request to be allowed to return to the Red Cloud Agency with 400 of his men and live with Red Cloud.
The Secretary and Commissioner reserved their decision until this morning.
At twn o’clock the Indians were at the Department waiting for a verdict. It was decided that Little Chief and the men who left with him to go down to Indian Territory could go back and live with Red Cloud and no others. Little Chief desired 400 of his men to return with him, but the Department would not consent to it. Little Chief and those Indians who go back are only allowed to do so because they were induced to believe from something that Gen. Miles had told them that they would be allowed to go back at any time. While it was not a promise on the part of the Department, yet the Indians so construed it, and because of that it was thought but fair to allow them to return—the great object being to convince the Indians that when a promise was understood by them it should be fulfilled. When the Indians were told what conclusion had been arrived at they seemed to be perfectly contented.
Red Cloud and seven or eight others left this morning for their homes. They go by way of Carlisle, Pa., and will stop over at that place for a few days to see the Indian children who are at school there.
Little Chief leaves to-night, and the balance to-morrow morning.
Sept. 10, 1881: Frank Leslie's Illustrated Weekly: [Dakota, Omaha, Ponca, Winnebago]
Photographing Delegates To An Indian Conference.
A few weeks ago Secretary Kirkwood, desirous of purchasing some lands upon which to locate about 175 Ponca Indians who yet remain on their old reserve, invited a number of chiefs representing the Omaha, Winnebago, Sioux and Ponca tribes to confer with at Washington. Nineteen warriors responded to the invitation, and the conference was opened on August 17th. After each chief had shaken hands with Secretary Kirkwood the latter spoke to them, through interpreters, as follows:
"Thirteen years ago the President sent commissioners to make a treaty with the Sioux. A treaty was made, and by that treaty the land that had been given to the Poncas was given to the Sioux. The land of the Poncas being thus taken away from them and given to the Sioux, the Poncas had no land left to live upon. Four years ago the Poncas were removed from Dakota to the Indian Territory, and a majority of them are there now. A part of the Poncas were not willing to live in the Indian Territory, and, with Standing Bear, left there, and are now near their old reservation in Dakota. At the last session of Congress, the white man's great council, money was appropriated, some to go to the Poncas down in the Indian Territory and some to those in Dakota. Part of this money was to be spent in putting up some buildings for the Poncas who are in or near Dakota. But we can't build houses with out land to build them on, and the Commissioner of Indian Affairs and I have brought the Sioux and the Winnebagos and the Omahas here to see if we can get land from one or the other of these tribes on which these houses may be built. Now, we want the Sioux and the Omahas and the Winnebagos to go back to where they are staying and talk this matter over among themselves, and see if they are willing to have the Poncas, under Standing Bear, have part of their land, that they may have a home, and come back here and let us know there conclusions. Say to the Poncas that after we have heard from the others, we want to see them and talk with them with the view of securing them a home at the place most agreeable to them if we can do it."
On the following day the Omaha and Winnebago delegates announced their unwilingness to dispose of any part of their reservations, on the ground that their people were rapidly increasing and required the whole of the reservations for their children. When the Sioux were called on for their decision, to the surprise of all the other delegates, as well as of Secretary Kirkwood himself, their leader, White Thunder, who has succeeded Spotted Tail, said with marked eloquence and in a very dramatic manner, that his people would willingly part with 25,000 acres for the purpose. Secretary Kirkwood inquired whether they expected the Government to give anything to the Sioux for the permission given to the Poncas to live on their lands. White Thunder drew himself up proudly, and said: "No, my friend, that is not what I want. You told me yesterday I ought to have pity upon these poor Poncas. If I have pity upon them I am not going to take their money. We give them the lands they need."
The Secretary was so pleased with the liberality of the Sioux that he had the entire body of delegates escorted to the studio of C. M. Bell, where photographs of each were taken at the expense of the department. The Indians expressed much gratification at this courtesy. They watched every movement of the operators with great interest, and were profuse in thanks when informed that each one would be given copies of his photograph to take with him to his people.
Oct. 15, 1881: Evening Star: [Dakota: Crow Creek, Lower Brule, Cheyenne River, Yankton]
Twenty-Nine Little Indians.--A delegation of twenty-nine little Indian boys and girls, fresh from the Sioux country, called at the Interior department to-day to pay their respects to Secretary Kirkwood. They were selected from the Crow Creek, Lower Brule, Cheyenne River and Yankton Sioux agencies, and are on their way to Hampton school. Lieutenant Brown is expected here in a few days with fifteen more, ten of whom have been taken from the band of hostiles under Sitting Bull, recently surrendered.
Nov. 7, 1881: Evening Star: [Sac and Fox]
Indian Conference at the Interior Department.
A delegation of Sacs and Fox Indians, located in Iowa, had an audience with Secretary Kirkwood this morning, touching the payment of some $20,000 which is due them. Before the money is paid the government, of course, required the signing of the necessary papers. The Indians evidently have a fine opinion of Uncle Sam’s integrity. They have an idea that it is the intention to defraud them in some way, and as yet they have refused to sign the papers. The chief of the delegation is a powerfully built young buck, whose covering from the neck to the waistband is a splendid shade of deep blue paint. Only this and nothing more.
Nov. 8, 1881: Evening Star: [Sac and Fox]\
The Delegation of Sacs and Fox Indians, of Iowa, have at last consented to confom to the requirements of the Indian office, and will now get money due them aggregating some $350,000. The tribe was originally located in Iowa, but was removed to Kansas. Quite a number, however, became dissatisfied with Kansas and returned to Iowa. On the number who abandoned their tribe in Kansas and returned to Iowa is the present delegation. For a long time Congress made no provision for those who separated from the Kansas reservation; but three or four years ago provision was made to let the Iowa Indians have a share in the annuity given the tribe. It became then necessary to have a new enrollment. The Iowa sacs’ and Foxes’ refused to give the names of their wives and children, and for this reason they have been kept out of the annuity, which now aggregates $550,000. To-day, however, they overcome their superstition, gave their names for enrollment, and signed papers necessary to enable them to be paid. The Iowa potion of the tribe are located in the center of the state. In the summer they do some little agricultural work on 700 acres of land they own, and in the winter catch the mink and muskrat, while the squaws beg. They are indolent and ignorant.