Almost any other body of men and women in the world would be utterly discouraged if they had passed through the same experience that fell to the lot of the Ojibwa Indians of White Earth, Minnesota, during twenty-five years. I am acquainted with no community in the East where, in the minds and hearts of the citizens, there would remain even a particle of respect, or regard, or confidence, in any government, or culture, or civilization, responsible for such a condition. The sole saving grace is the natural cheerfulness and optimism of the Ojibwa people, as a whole. Many of them are discouraged, and most of them will not farm or work, for the reason that the farming and working in the past resulted in those who were industrious being disciplined, (see page [68]) and those who were indolent being rewarded. No white man or woman would work under similar circumstances. Yet, contrary to all precedents, they are cheerful and optimistic. They have a keen sense of humor, they laugh and joke among themselves. I desire to vary the monotony of this recital of wrongs and sufferings, by illustrating a few incidents.
The old witnesses and the interpreters, after dinner one noon hour, were having an animated discussion. A number of us were lolling about on the ground, smoking, and one of the officials happened at this moment to stretch and yawn. One of the old Indians immediately laughed and said something which caused the other Indians to shout with merriment. The interpreter turned to me and said, “Mah-een-gonce says, that that is the first white man he has seen to open his mouth and a lie did not hop out.”
When the Indians were assembled in council on one occasion, a long letter from Washington arrived which was read by the clerk, and interpreted by John Lufkins, a Carlisle graduate. At the conclusion of a tedious interpretation requiring an hour, a prominent Indian, whom we called “Shorty,” but whose correct name was Ah-bow-we-ge-shig, arose and uttered a few words not requiring more than fifteen or twenty seconds in utterance. His reply to the long, well-worded, indefinite Washington letter is worthy of preservation. “That letter is like the food that we Indians have today, all soup and no meat.”
When some of the preliminary trials were heard at White Earth, previous to action by the Department of Justice, the old Indian Bay-bah-dwun-gay-aush, eighty-two years of age, and who was possessed of remarkable memory, was on the witness stand. This Indian knew the family history of several hundred persons and was entirely familiar with all parts of the reservation. The lawyers, however, would ask him where was located a piece of land described as Township 4, Section 15, Range 142, and who owned it, instead of asking the Indian, “Who owns the land at the head of Otter Creek?” or “Who used to live at the head of Otter Creek?” The attorneys purposely asked the Indian in a way to confuse him, in order to substantiate their contention that Indian testimony was not reliable.
Having stood this annoying and unfair grilling for a long time, old Bay-bah-dwun-gay-aush said something to the interpreter which caused the other Indians to laugh. His remark was, “Why does the lawyer ask me where the Indian land is? The white lawyers know better than I, because they now own most of the lands.” I believe that he added that they had stolen them, or words to that effect.
Inspector Linnen, Mr. Allen and myself were criticised by those who sought, unsuccessfully, to discredit our work; for the reason that we looked on during a squaw dance. One reverend gentleman contended that we were encouraging “pagan ceremonies”. In fact, he reproached one of the Government officials rather severely. The Government official denied having taken part in a pagan dance, whereupon the reverend gentleman asked him, “Have you seen many pagan dances?” “I can truthfully say,” replied the official, “that I never observed but one dance which might truly be called pagan.” The reverend gentleman seemed shocked, but made bold to inquire: “On what reservation?” “It was on no reservation. The only real pagan dance I ever witnessed was the inaugural ball in Washington during Harrison’s administration.”
On another occasion, toward the end of the investigation, we were visited by a reverend gentleman much concerned as to the welfare of the Indians, a most worthy person, but who seemed to concern himself with details, rather than the great important questions and problems of White Earth. There was a good deal of drinking among the Indians, and the police made frequent arrests. The day following an arrest, when the Indians had become sober, they were brought into Major Howard’s office where a sort of “fatherly court” was held. These hearings might be roughly compared to police court affairs in other communities. Mr. Linnen and myself occasionally went in, but usually we were in the schoolroom taking testimony. Because we did not assume charge of all those multitudinous details, the worthy gentleman from the East seemed to think that we were neglecting our duties. He thought we did not seem appalled by the laxity of morals, etc. Such was not the case, for we had already made a lengthy report to the Secretary of the Interior and Commissioner of Indian Affairs on the whiskey curse and on immorality. However, he spoke to an educated Indian, and rather reprimanded us. The Indian’s answer was one of the best I have ever heard. He said, “Doctor, I will give you an Indian illustration. The shed, the stable and the house are all on fire. Linnen and Moorehead are trying to save the house first, and the stable next, but the shed is doomed. You want them to abandon work on the house and begin on the shed.”
Today the Department of Justice has before it something like sixteen hundred cases involving lands at White Earth. Several times have I written the Honorable Attorney General for information. While some lands have been returned, and some reforms instituted, it must be admitted that there has not been the prompt, efficient “clean-up” for which we hoped. This has had a bad effect elsewhere on both Whites and Indians. It is my firm conviction that white people are encouraged to defraud Indians, for the reason that they are willing to “take a chance.” That is, they know that the Indian property can be obtained in a short time, whereas the procedure of recovery will drag through months, (and usually years) and that the Government stands more than an even chance of being defeated. It was defeated in the first White Earth cases.
The Indians take the point of view that the grafters are more powerful than the Great Father at Washington. While this seems entirely illogical, nevertheless it is entirely true—from the Indians’ point of view. The Indian loses his property under such conditions as occurred at White Earth, by the removal of restrictions, in a few days, or a few weeks, elsewhere in a few months, or not more than a few years. He knows that this is true and that it occurs all over the United States. The Government does not spend a few weeks, or a few months in recovering the property, save in very rare instances. Usually, the Government cases drag on for years. The Indians write letters to the men who began the investigation, or the attorneys who tried the cases, and they receive just such replies as fill the files in my office: “I have the honor to advise you that the Department is doing all it can to bring the cases to trial. There was much testimony to be taken before they could be tried on their merits.[[15]] Some are now almost ready for trial, and we hope to submit them before the close of the calendar year;” or, “The Department is doing all possible;” or, “The delays are due to the activity of the attorneys on the other side;” or, “It has been found that according to Act 462, 57th Congress, that these white persons are empowered”, etc.; or, “The information contained in your communication of the 13th has been submitted to our legal department,” etc., etc. From the Indian point of view, there is anything and everything under the sun except the return of the property or the punishment of the guilty. This is strong language, but it is absolutely true. So long as we permit Indians to lose their property without let or hindrance from us, our Indian citizens will lose their property; and so long as we administer our justice in such a manner that the burden of the proof seems to rest on the poor Indian rather than upon the white grafter, just so long will the bulk of the Indians care neither for industry nor education, neither for civilization nor Christianity. The Indian must have the same standing and the same justice in court as the white man. Furthermore, there must be a swift administration of justice, and some means devised whereby the tricks of grafters’ lawyers may be overcome.
The Inspection Service, under the supervision of Honorable E. B. Linnen, is now what it should have been ten years ago. I went into this phase of the White Earth situation in 1909, very thoroughly. There had been Special Agents and Inspectors at White Earth time and again.