The Indianapolis journal. [volume] (Indianapolis [Ind.]) 1867-1904, 1896-08-16

to them are branded II. d." which pre-
vent the Indian from selling, as there is "A
penalty of 800, or one year in the peni-
Tertiary for any white man found guilty
of buying II. d. stock.
Yet another advantage is in store for the
squaw man. The government takes his
children and educates them at the Indian
schools in Philadelphia, Carlisle, Law
renee. Kan, and Genoa. Neb. Here they
not only receive a common school educa-
ton, but the boys learn trades and the
girls sewing. housekeeping. d-ressmaking
and other practical and useful affairs of
life. o. course their rations on the reserva-
ton are stopped while at school. but as the
government pays all expense of travel and
all cost of the three or five years school,
ing. the squaw man cannot help but realize
that the United States is a great and bene-
fetal institution.
In July all squaw men. and. In fact, all
Indians on the reservation go TO the agen-
cy at Pine Ridge to be enumerated. To
each Is given a ticket similar TO the ordi-
nary meal ticket, which is punched each
time rations are issued. Should a young
member appear in the family after this an
nual enumeration, it is taken to the near
est Indian farmer and registered. Before
il has a tooth, the babe is drawing rations
as regularly as its toothless grandmother.
and in like amounts. Should the squaw man
not wish to part with his children for three
years, he car send them to the nearest
district school. 1t isn't exactly a district
school, yet the 1889 agreement pro-
vides that the schoolhouses shall be so To-
Gated tina their children may return
home at night like white children" Their
schools are better equipped than the aver
age school in the West. and the teachers
are better paid. School is in session nine
months of the year. and the parents of all
Indian children. whether half-breedo or full
blood, are compelled to send them to school.
either TO the home school or those in the
East.
RELIGIOUS PRIVILEGES.
AS the schoolhouses are scattered over
the reservation most convenient for the In
dians. so, also, will be found churches, in
which services are held each Sunday morn
ing in the English and Sioux languages.
The Episcopal and Catholic churches have
the largest membership. 1t is entirely OPP
tional whether they attend services or be-
come members of any church. But educa-
ton for the children is compulsory. The
children of the squaw men are as bright
and intelligent a lot of children as are
found in any Western district school.
In childhood, the half-breed children re-
semble their father. but In after years the
Sioux blood asserts itself and they develop
the dull, broad features, so characteristic
of the Sioux. The children speak the lam
guage of both parents, although generally
forbidden TO speak Sioux. The squaw man
endeavors TO win his children from their In
herited Indian tendencies and always dis
courages. and even forbids the Sioux lam
d. - 49, Gr-% fnnr n0 -
of the child's life are passed on the reser-
walton, and most of the time associating
with full-blooded Indian children, they
learn to love the free and outdoor exist
ence. The influence of these early associa-
tons are never entirely outsrown. After
years of careful schooling they long for
the freedom OF their early childhood. Many
of the half-breed young men interested in
cattle have had the advantage of five
years training in the Eastern Indian
schools. Yet they prefer the life of a cow
boy on the reservation. The Indian wives
of the squaw men never learn to speak the
English Language or materially change
their mode of life. Their dress is similar 10
the average Western farmers wife. al
though there is quite a partiality shown
towards red and other bright colors.
The squaw man leads an easy life. There
is no farming, as this idea has been entire
ly abandoned by the Indian Department
within the last few years Perhaps once
or twice a year they drive with their fam
lilies to one of the small towns in northern
Nebraska, or in the Black Hills, attend TO
some little business or shopping affairs,
and return at once to their more congenial
surroundings at home. In addition TO the
numerous benefits mentioned. the squaw
-. -. L.
white brothers living in the East. He
doesn't stand In terror of his mother-in-
laws annual visit, for when she comes,
she brings her tepee, camps in his front
yard and attends strictly to her own bust
ness. This business consists chiefly i'm sew
ing up the canvas of her tepee and prepar-
ing her own meals.
After the Indians had received so many
concessions by the treaty of 1868, there was
quite an increase in the number of mar
riages between the whites and Indian wom-
EN-. This was an industry not especially IA
vored by the government, as, i'm many
[ cases. the marriage was entered into by til
whites that they might secure better range
for their cattle To put a stop 10 this prac-
tice the law Of 1883 vas passed, providing
that in all future marriages between white
men and women of Indian blood. the wom-
an should forfeit all her rights as an In
dian, except her interest in the lands of the
reservation. Also, the children born from
such marriages after 1883 should receive no
rations from the government.
This law rather discouraged energetic
white men who contemplated making their
[ home among the Indians. Thus the govern
ment bankrupted the plans of many schem-
ing whites who had contemplated living in
that promised land. where their main work
would consist of watching their cattle fat
) ten on the surrounding hills. and of driving
their ever-increasing family to the agency
) to draw their sustenance from Uncle Sans
: warehouse. c. f. WILSON.
, Chadron, Neb.
E CINCINNATI LANGUAGE.
Some Choice Phrases Called from One