Excepting two or three bulletins, and some public addresses, all my publications have dealt with archaeological subjects, and the Indian of the past.[[1]] A study of the Indian of this country, during recent years, seems to indicate that at no time in his history has he faced a more critical situation than that which confronts him today.
A helpful understanding of him and his needs is vastly more important than further scientific study.
In writing this book it has been difficult to select that which should be published. A wealth of material relating to the complex life of modern Indians and their affairs was offered. The comparisons between tribes of today and a century ago present an absorbing field for study. I have frequently with difficulty checked myself, as it was more easy and pleasant to speak of the past rather than of modern days.
It is comparatively simple to record existing Indian customs still surviving in out-of-the-way corners of the United States. But such do not represent the present cultural state of the Indian as a whole. As my book aimed at a correct perspective of the Indians today, the inclusion of such matter and the exclusion of the widespread Indian activities in other directions, might result in a distorted perspective—certainly the picture (while more pleasing) would not be true to life. It will be observed by readers, that while I have generally described the activities of modern Indians, that the real purpose of the book is to bring before the American public the acuteness of the Indian problem, and to suggest certain recommendations.
A perusal of the following chapters will acquaint readers with all the facts—how that the Indian has been hurried into citizenship. We have changed his entire life within the space of a few generations and forced upon him serious problems. In fact, we have brought about so stupendous a change in his life, that his very existence is threatened. As will be indicated, much of the old life obtains in spite of all our civilizing influences. While this is true, the preponderance of evidence indicates that the greater majority of our Indians have passed into the transitional state. Whether they shall become upright, self-supporting, intelligent American citizens, depends upon our attitude rather than upon them.
Since we have brought about the extinction of tribal and communistic life among the Indians, absolute responsibility for the future of the Indian rests with us. In the olden days, under the general tribal life, the Indians were able to band together and protect themselves. Now that most of our reservations have been cut up, and the Indians placed upon individual farms, it is impossible for them to join in any movement for self-protection. They are now citizens, rather than members of a tribe. Hence, it is quite easy for unscrupulous white persons to take advantage of them. While we thought we were acting in the best interests of the Indian, what we really did, was to destroy natural barriers which formerly kept out the enemy.
One should not object to, or find fault with an established policy, unless one offered a constructive policy in the place of that which he sought to destroy. I have, therefore, pointed out in my Conclusions what, in my opinion, must be done would we save the Indian.
Indian Art and Old Industries
The arts and industries of the Indians (barring a few exceptions) have been modified by contact with the Whites. As an illustration, the beadwork of the Ojibwa, Malecite, Penobscot, Iroquois and others is very different from the art of two centuries ago. Basketry still obtains, but except on the Pacific coast and in the Southwest, much of the textile work is influenced by European culture, and I have therefore omitted a consideration of Indian art in general.
In the chapter on the Navaho there was reference to the extensive blanket industry of that people. There is no danger of the blanket industry becoming extinct, although it may deteriorate because certain well-meaning, but misguided persons desire to superintend the Navaho art.