The Ghost-dance religion and the Sioux outbreak of 1890 : $b Fourteenth annual report of the Bureau of Ethnology, part 2.Mooney, James
Religion
The Ghost-dance religion and the Sioux outbreak of 1890 : $b Fourteenth annual report of the Bureau of Ethnology, part 2.
Mooney, James
Dakota Indians -- Wars, 1890-1891; Ghost dance
The evidence compels the conclusion that, among the Pine Ridge Indians
at least, _hunger has been an important element_ in the causes of
_discontent_ and _insubordination_. In the farming season of 1889
[July] the Indians were all called into the agency and kept there for a
month by the Sioux commission. During their absence their cattle broke
into their fields and trod down, or ate up, their crops. The Indians
reaped practically nothing. In the year 1890, drought, the worst known
for many years, afflicted the western part of South Dakota, and the
Indian crops were a total failure. There is ample evidence that, during
this period, the rations issued lasted, even when carefully used, for
only two-thirds the time for which they were intended. To add to their
distress, this period, 1889 and 1890, was marked by extraordinary
misfortune. The measles prevailed with great virulence in 1889, the
grippe in 1890. Whooping cough also attacked the children. The sick
died from want. In this statement Inspector Gardiner, Dr McGillycuddy,
late agent, Miss Elaine Goodale, who has been in the camps a good deal,
the missionary force, and many others whose testimony is of the highest
value because of their character and their knowledge of the situation,
all agree....
The time seemed now to have come to take a further step and divide the
Great Sioux reservation up into separate reserves for each important
tribe, and to open the surplus land to settlement. The needs of the
white population, with their business and railroads, and the welfare of
the Indians, seemed alike to demand this. Commissioners were therefore
sent out to treat with the people for the accomplishment of this end,
and an agreement which, after much debate, had won general approval
was committed to them for presentation to the Indians. The objections
of the Indians to the bill, however, were many and they were ardently
pressed. Some preferred their old life, the more earnestly because
schools and churches were sapping and undermining it. Some wished
delay. All complained that many of the engagements solemnly made with
them in former years when they had surrendered valued rights had been
broken, and here they were right. They suspected that present promises
of pay for their lands would prove only old ones in a new shape (when
milch cows were promised, cows having been promised in previous
agreements, the Indians exclaimed, “There’s that same old cow”), and
demanded that no further surrender should be expected until former
promises had been fulfilled. They were assured that a new era had
dawned, and that all past promises would be kept. So we all thought.
The benefits of the proposed agreement were set before them, and verbal
promises, over and above the stipulations of the bill, were made, that
special requests of the Indians would be met. The Indians have no
competent representative body. The commissioners had to treat at each
agency with a crowd, a crowd composed of full-bloods, half-breeds, and
Public-domain text, read in full here on John Shaqi.
Reviews
Reviews
No reviews yet
Be the first to share your thoughts on this work.
Elsewhere in the archive
Join the Discussion
Join the discussion
Sign in to leave a comment or review.
Sign InorCreate an account