“A cynic might find the moral of this story to be that only one Indian in twenty is high-minded enough to hold his ground against such temptation. But it would be fairer to temper that judgment with the inquiry, how the proportions would have arranged themselves in a like number of any other race?”[[52]]

Two years ago, when the Board of United States Indian Commissioners met in Washington, the representatives of practically all the missionary organizations appeared and a full and frank discussion ensued. It is no exaggeration to state that all of these persons representing varied interests (and twenty years ago these very people might have been considered rivals) left with a resolve to carry on their work with due regard for the rights of others. It is quite clear that if the Catholics have a successful mission on Reservation A, and the Presbyterians on Reservation B, that the good work should continue, and those in charge of mission A should not seek to establish a post on Reservation B, unless it is perfectly clear that Mission B is unable to care for more than a portion of the Indians. That where different denominations are located on the larger reservations, they should all work in harmony, looking toward the great purpose for which such worthy organizations exist.

It is true that the Indians in former years did not understand our religion, and that confusion existed in the minds of the untutored aborigines in the past for the very reason that representatives of different sects worked at cross-purposes. This is said in no disrespect whatsoever, it is merely a statement of facts. Mr. Leupp presents an illuminating illustration on this subject.

“Indians are always greatly puzzled by the differences between the sects, and the appearance of hostility so often assumed by one toward another. It has little effect to assure them that all the sects are but parts of one religious body, worshipping the same deity. Doctrinal subtleties are of course beyond the reach of the ordinary Indian’s mind, but in matters of discipline he discovers what seem to him serious incongruities. An old chief once expressed to me his deep concern because a missionary had warned his children that they would be punished after death if they broke the Sabbath with their accustomed games, yet he had seen with his own eyes a missionary playing tennis on Sunday. Another raised in my presence, with a sly suggestion of satire in his tone, the question of marriage. One missionary, he told us—referring to a visit from a Mormon apostle several years before—had four wives, and said it was good in the sight of the white man’s God; the missionary who preached at the agency school had only one wife, and said that that was all right, but it would be wicked for him to marry any more; but the priest who came once in a while to bless the children had no wife at all, and said that the white man’s God would be displeased with him if he took even one.”[[53]]

The powerful missionary organizations, comprising as they do, hundreds of earnest workers, will accomplish much more for “Indian uplift” if they devote their energies to “pagan Whites” as well as to the pagan Indians. The worst people I have met had white, and not red skins. These men swarm about all Indian communities. Enough evidence against their character has been brought before the benevolent organizations and Washington, to convince the most skeptical. Suppose the Indians of a certain region were found to be swindling each other, importing whiskey, gambling, stealing and committing all sorts of crimes. Immediately half a dozen organizations would raise funds and send their best workers to “lead the pagans from darkness into light.” It has been clearly shown that the worst elements of our white race are responsible for the deplorable condition of thousands of Indians. Yet, I fail to observe any concerted effort to check this evil at its source. No one seems to realize that the “pagan White” is vastly more in need of reformation than his red brother. We have tried to save the Indian—meanwhile permitting whiskey and graft, immorality and greed, to continue virtually unchecked. We tell him to be upright, yet we surround him by examples of civilization, the antithesis of that which we preach. No wonder the Indian loses faith in us and our culture. Some wealthy man or woman will do the Indian a great and good service by liberally endowing a score of missions to labor among the “pagan Whites”, living near (or in) Indian communities.

NAVAHO WOMAN WEAVING A BLANKET
From “Indian Blankets and their Makers,” by G. W. James.

CHAPTER XXVIII. IRRIGATION PROJECTS

The Indians of the Southwest in both ancient and modern times built dams, dug irrigation canals and watered certain tracts more or less extensive in area. The subject of agriculture as conducted in arid regions by the Indians is an exceedingly interesting one and has been treated briefly by Doctor Hodge in the Handbook of American Indians. Many of the modern canals in Arizona, New Mexico and California follow the old ditches dug by the Cliff Dwellers, Pueblos and other tribes. Excepting the Apaches and Comanches, probably all southwestern Indians understood and made use of irrigation in the raising of crops.

Some of the military and scientific expeditions to the Southwest in early times found the Pima, Maricopa, Papago, Pueblo and other Indians in possession of large, cultivated fields. With the influx of white settlers in the later ’70’s and early ’80’s, not only was much of this land appropriated by the Whites, but the water was diverted, thus causing the Indians great privations. I have referred elsewhere in this book to the case of the Pimas, and that of the Maricopas, Yumas and Pueblos, and it has been commented upon in a score of reports. Briefly summed up, we have well-nigh destroyed (or rather appropriated) the entire irrigation zone formerly controlled by the Indians. Their fields and ditches have passed to us.