Читать книгу The Middle Five: Indian Boys at School - Francis la Flesche - Страница 3

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As the object of this book is to reveal the true nature and character of the Indian boy, I have chosen to write the story of my school-fellows rather than that of my other boy friends who knew only the aboriginal life. I have made this choice not because the influences of the school alter the qualities of the boys, but that they might appear under conditions and in an attire familiar to the reader. The paint, feathers, robes, and other articles that make up the dress of the Indian, are marks of savagery to the European, and he who wears them, however appropriate or significant they might be to himself, finds it difficult to lay claim to a share in common human nature. So while the school uniform did not change those who wore it, in this instance, it may help these little Indians to be judged, as are other boys, by what they say and do.

It is not my purpose to give a continued story with a hero in the following pages, but, in a series of sketches, to present the companions of my own young days to the children of the race that has become possessed of the land of my fathers.

This introduction is a genuine one, for all the boys who appear in these sketches have really lived and played a part in the incidents herein recorded. Each little actor, including the writer, made his entrance upon the stage of life in the "tee-pee" or in the dome-shaped earth lodge; for, in the years when we boys were born, only the aboriginal dwellings were in use among our people, the Omaha tribe of Indians. Like all the infants for countless generations in the line of our ancestry, we too had to pass through the cradle-board period while our bones "ripened," as the Indians say, and grew strong enough to bear the weight of our bodies. When at last our mothers gave us liberty to creep and to toddle about, we promptly used that freedom to get into all sorts of mischief as we explored the new and wonderful world in which we found ourselves.

Among my earliest recollections are the instructions wherein we were taught respect and courtesy toward our elders; to say "thank you" when receiving a gift, or when returning a borrowed article; to use the proper and conventional term of relationship when speaking to another; and never to address any one by his personal name; we were also forbidden to pass in front of persons sitting in the tent without first asking permission; and we were strictly enjoined never to stare at visitors, particularly at strangers. To us there seemed to be no end to the things we were obliged to do, and to the things we were to refrain from doing.

From the earliest years the Omaha child was trained in the grammatical use of his native tongue. No slip was allowed to pass uncorrected, and as a result there was no child-talk such as obtains among English-speaking children,—the only difference between the speech of old and young was in the pronunciation of words which the infant often failed to utter correctly, but this difficulty was soon overcome, and a boy of ten or twelve was apt to speak as good Omaha as a man of mature years.

Like the grown folk, we youngsters were fond of companionship and of talking. In making our gamesticks and in our play, we chattered incessantly of the things that occupied our minds, and we thought it a hardship when we were obliged to speak in low tones while older people were engaged in conversation. When we entered the Mission School, we experienced a greater hardship, for there we encountered a rule that prohibited the use of our own language, which rule was rigidly enforced with a hickory rod, so that the new-comer, however socially inclined, was obliged to go about like a little dummy until he had learned to express himself in English.

All the boys in our school were given English names, because their Indian names were difficult for the teachers to pronounce. Besides, the aboriginal names were considered by the missionaries as heathenish, and therefore should be obliterated. No less heathenish in their origin were the English substitutes, but the loss of their original meaning and significance through long usage had rendered them fit to continue as appellations for civilized folk. And so, in the place of Tae-noo'-ga-wa-zhe, came Philip Sheridan; in that of Wa-pah'-dae, Ulysses S. Grant; that of Koo'-we-he-ge-ra, Alexander, and so on. Our sponsors went even further back in history, and thus we had our David and Jonathan, Gideon and Isaac, and, with the flood of these new names, came Noah. It made little difference to us that we had to learn the significance of one more word as applied to ourselves, when the task before us was to make our way through an entire strange language. So we learned to call each other by our English names, and continued to do so even after we left school and had grown to manhood.

The names thus acquired by the boys are used in these sketches in preference to their own, for the reason that Indian words are not only difficult to pronounce, but are apt to sound all alike to one not familiar with the language, and the boys who figure in these pages might lose their identity and fail to stand out clearly in the mind of the reader were he obliged to continually struggle with their Omaha names.

In the talk of the boys I have striven to give a reproduction of the peculiar English spoken by them, which was composite, gathered from the imperfect comprehension of their books, the provincialisms of the teachers, and the slang and bad grammar picked up from uneducated white persons employed at the school or at the Government Agency. Oddities of speech, profanity, localisms, and slang were unknown in the Omaha language, so when such expressions fell upon the ears of these lads they innocently learned and used them without the slightest suspicion that there could be bad as well as good English.

The misconception of Indian life and character so common among the white people has been largely due to an ignorance of the Indian's language, of his mode of thought, his beliefs, his ideals, and his native institutions. Every aspect of the Indian and his manner of life has always been strange to the white man, and this strangeness has been magnified by the mists of prejudice and the conflict of interests between the two races. While these in time may disappear, no native American can ever cease to regret that the utterances of his fathers have been constantly belittled when put into English, that their thoughts have frequently been travestied and their native dignity obscured. The average interpreter has generally picked up his knowledge of English in a random fashion, for very few have ever had the advantage of a thorough education, and all have had to deal with the difficulties that attend the translator. The beauty and picturesqueness, and euphonious playfulness, or the gravity of diction which I have heard among my own people, and other tribes as well, are all but impossible to be given literally in English.

The talk of the older people, when they speak in this book, is, as well as I can translate it, that of every day use.

Most of the country now known as the State of Nebraska (the Omaha name of the river Platt, descriptive of its shallowness, width, and low banks) had for many generations been held and claimed by our people as their own, but when they ceded the greater part of this territory to the United States government, they reserved only a certain tract for their own use and home. It is upon the eastern part of this reservation that the scene of these sketches is laid, and at the time when the Omahas were living near the Missouri River in three villages, some four or five miles apart. The one farthest south was known as Ton'-won-ga-hae's village; the people were called "wood eaters" because they cut and sold wood to the settlers who lived near them. The middle one was Ish'-ka-da-be's village, and the people designated as "those who dwell in earth lodges," they having adhered to the aboriginal form of dwelling when they built their village. The one to the north and nearest the Mission was E-sta'-ma-za's village, and the people were known as "the make-believe white men," because they built their houses after the fashion of the white settlers. Furniture, such as beds, chairs, tables, bureaus, etc., were not used in any of these villages, except in a few instances, while in all of them the Indian costume, language, and social customs remained as yet unmodified.

In those days the Missouri was the only highway of commerce. Toiling slowly against the swift current, laden with supplies for the trading posts and for our Mission, came the puffing little steamboats from the "town of the Red-hair," as St. Louis was called by the Indians, in memory of the auburn locks of Governor Clark,—of Lewis and Clark fame. We children used to watch these noisy boats as they forced their way through the turbid water and made a landing by running the bow into the soft bank.

The white people speak of the country at this period as "a wilderness," as though it was an empty tract without human interest or history. To us Indians it was as clearly defined then as it is to-day; we knew the boundaries of tribal lands, those of our friends and those of our foes; we were familiar with every stream, the contour of every hill, and each peculiar feature of the landscape had its tradition. It was our home, the scene of our history, and we loved it as our country.

The Middle Five

The Middle Five