Grandma had been to mission school and that had influenced her to abandon much of our traditional ways. She gave me love and a good home, but if I wanted to be an Indian I had to go elsewhere to learn how to become one. To grandma’s older sister, Mary, for instance, the one who is married to Charlie Little Dog. I call them grandfather and grandmother, too, after the Sioux manner. He is a hundred and four years old now and grandma Little Dog about ninety-eight. They are very traditional people, faithful to the ancient rituals. They still carry their water from the river. They still chop wood. They still live like the Sioux of a hundred years ago. When Charlie Little Dog talks, he still uses the old words. You have to be at least sixty or seventy years old to understand what he is talking about—the language has changed that much. So I went to them if I wanted to hear the old tales of warriors and spirits, the oral history of our people.
I also went to grand-uncle Dick Fool Bull, the flute maker, who took me to my first peyote meeting, and to people like the Bear Necklaces, the Brave Birds, Iron Shells, Hollow Horn Bears, and Crow Dogs. One woman, Elsie Flood, a niece of grandma’s, had a big influence upon me. She was a turtle woman, a strong, self-reliant person, because a turtle stands for strength, resolution, and long life. A turtle heart beats and beats for days, long after the turtle itself is dead. It keeps on beating all by itself. In traditional families a beaded charm in the shape of a turtle is fastened to a newborn child’s cradle. The baby’s navel cord is put inside this turtle charm, which is believed to protect the infant from harm and bad spirits. The charm is also supposed to make the child live to a great old age. A turtle is a strength of mind, a communication with the thunder.
I loved to visit Aunt Elsie Flood to listen to her stories. With her high cheekbones she looked like grandma. She had a voice like water bubbling, talking with a deep, throaty sound. And she talked fast, mixing Indian and English together. I had to pay strict attention if I wanted to understand what she told me. She always paid her bills, earning a living by her arts and crafts, her beautiful work with beads and porcupine quills—what she called “Indian novelties.” She was also a medicine woman. She was an old-time woman carrying her pack on her back. She would not let a man or younger woman carry her burden. She carried it herself. She neither asked nor accepted help from anybody, being proud of her turtle strength. She used turtles as her protection. Wherever she went, she always had some little live turtles with her and all kinds of things made out of tortoiseshell, little charms and boxes. She had a little place in Martin, halfway between Rosebud and Pine Ridge, and there she lived alone. She was very independent but always glad to have me visit her. Once she came to our home, trudging along as usual with the heavy pack on her back and two shopping bags full of herbs and strange things. She also brought a present for me—two tiny, very lively turtles. She had painted Indian designs on their shells and their bottoms. She communicated with them by name. One she called “Come” and the other “Go.” They always waddled over to her when she called them to get their food. She had a special kind of feed for them, leaving me whole bags of it. These small twin turtles stayed tiny. They never grew. One day the white principal’s son came over and smashed them. Simply stomped them to death. When she heard it my aunt said that this was an evil sign for her.
The turtle woman was afraid of nothing. She was always hitchhiking, constantly on the road thumbing her way from one place to the other. She was a mystery to some. The Indians held her in great respect, saying that she was “wakan,” that she was some sort of holy person to whom turtles had given their powers. In the summer of 1976 she was found beaten to death in her home. She was discovered under the bed, face down and naked, with weeds in her hair. She had never hurt anyone or done an unkindness to anybody, only helped people who needed it. No Indian would have touched a single hair on her head. She died that way. I still grieve for her. Her death has never been investigated. The life of an Indian is not held in great value in the State of South Dakota. There is no woman like her anymore.
So many of my relations and friends who were ever dear to me, or meant something to me, or meant something to the people, have either been killed or found dead on some out-of-the-way road. The good Indians die first. They do not grow old. This turtle aunt of mine was one of the traditionally strongest women of her generation. To bring back what knowledge she had is going to take time. It will take another generation or two to bring it back.
In spite of our grandparents trying so hard to be good Christians, some Indian beliefs rubbed off on them. I remember when I was little, if someone was sick, Grandfather Moore would fill one of the tubs used for watering the cattle and put live ducks in it, saying: “If those birds stay in and swim awhile, swim around, that sick person is gonna be all right. But if the ducks just jump out and leave, the sick one won’t get better.” He never explained it, just expected everybody to take it on faith. Much later, when my sister Barbara lost her baby, some relatives and friends held a peyote meeting for her. Barb asked our mother and grandmother to come and they actually did. They must have been a little uneasy among all these heathenish goings-on, but they lasted all night and behaved well, as if they had been doing it all their lives. I am sure they worried that the priest would hear about it. I also remember having been told that once, when a person living in a tent behind our shack fell ill, grandfather got a medicine man to doctor him and suck the evil poisons out of his system.
I lived the simple life at He-Dog until I had to go to boarding school. We kids did not suffer from being poor, because we were not aware of it. The few Indians nearby lived in the same kind of want, in the same kind of dilapidated shacks or one-room log cabins with dirt floors. We had nothing to compare our life to. We existed in a vacuum of our own. We were not angry because we did not know that somewhere there was a better, more comfortable life. To be angry, poverty has to rub shoulders with wealth, as for instance ghetto people in squalid tenements living next door to the rich in their luxury apartments as I have seen during my visits to New York. TV has destroyed the innocence, broken through the wall that separates the rich whites from the poor nonwhites. The “boob tube” brainwashes people, but if they are poor and nonwhite, it also makes them angry seeing all those things advertised that they can never hope to have—the fancy homes and cars, the dishwashers and microwaves, the whole costly junk of affluent America. I wonder whether the advertisers who spend a hundred thousand dollars on a commercial are aware of broadcasting a revolutionary message.
As we had no electricity we also had no “idiot box” and therefore felt no envy. Except for that one incident in the white lady’s home, I had not yet encountered racism in its varied forms, and that one event I had not fully comprehended. It left me afraid of white people, though, that and some stories I had heard. As I hardly met any white people, they did not bother me. I liked the food I got; I did not know any other, and hunger is a good cook. I liked our shack. Its being overcrowded only meant womblike security to me. Again, except for that white lady’s house, I only knew the kind that looked like ours, except for the filling station, but that was not a home. I had food, love, a place to sleep, and a warm, potbellied, wood-fed stove to sit near in the winter. I needed nothing more. Finally, I had something white kids don’t usually have—horses to ride. No matter how poor we Sioux are, there are always a few ponies around. When I was a small girl you could buy a nice-looking pinto for ten dollars So I was riding from as early an age as I can remember. I liked the feel of a horse under me, a feeling of mastery, of freedom, of wildness, of being Indian. It is a feeling shared by everybody on the reservation. Even the most white-manized Sioux is still half horse. I never particularly wished for anything during my earlier childhood except to own an Appaloosa, because I had seen a picture of one in a magazine and fell in love with it. Maybe one day, if I live, I’ll get my wish.
Grandfather Moore died in 1972. He passed away peacefully in his sleep. I was glad he had such an easy death. He was a good, loving man, a hard-working jani
tor. I miss him. I miss grandma. They protected us as long as they were able, but they could not protect us from being taken away to boarding school.
CHAPTER 3
Civilize Them with a Stick
… Gathered from the cabin, the wickiup, and the tepee,
partly by cajolery and partly by threats;
partly by bribery and partly by force,
they are induced to leave their kindred
to enter these schools and take upon themselves
the outward appearance of civilized life.
—Annual report of the Department of Interior, 1901
It is almost impossible to explain to a sympathetic white person what a typical old Indian boarding school was like; how it affected the Indian child suddenly dumped into it like a small creature from another world, helpless, defenseless, bewildered, trying desperately and instinctively to survive and sometimes not surviving at all. I think such children were like the victims of Nazi concentration camps trying to tell average, middle-class Americans what their experience had been like. Even now, when these schools are much improved, when the buildings are new, all gleaming steel and glass, the food tolerable, the teachers well trained and well-intentioned, even trained in child psychology—unfortunately the psychology of white children, which is different from ours—the shock to the child upon arrival is still tremendous. Some just seem to shrivel up, don’t speak for days on end, and have an empty look in their eyes. I know of an eleven-year-old on another reservation who hanged herself, and in our school, while I was there, a girl jumped out of the window, trying to kill herself to escape an unbearable situation. That first shock is always there.
Although the old tiyospaye has been destroyed, in the traditional Sioux families, especially in those where there is no drinking, the child is never left alone. It is always surrounded by relatives, carried around, enveloped in warmth. It is treated with the respect due to any human being, even a small one. It is seldom forced to do anything against its will, seldom screamed at, and never beaten. That much, at least, is left of the old family group among full-bloods. And then suddenly a bus or car arrives, full of strangers, usually white strangers, who yank the child out of the arms of those who love it, taking it screaming to the boarding school. The only word I can think of for what is done to these children is kidnapping.
Even now, in a good school, there is impersonality instead of close human contact; a sterile, cold atmosphere, an unfamiliar routine, language problems, and above all the maza-skan-skan, that damn clock—white man’s time as opposed to Indian time, which is natural time. Like eating when you are hungry and sleeping when you are tired, not when that damn clock says you must. But I was not taken to one of the better, modern schools. I was taken to the old-fashioned mission school at St. Francis, run by the nuns and Catholic fathers, built sometime around the turn of the century and not improved a bit when I arrived, not improved as far as the buildings, the food, the teachers, or their methods were concerned.
In the old days, nature was our people’s only school and they needed no other. Girls had their toy tipis and dolls, boys their toy bows and arrows. Both rode and swam and played the rough Indian games together. Kids watched their peers and elders and naturally grew from children into adults. Life in the tipi circle was harmonious—until the whiskey peddlers arrived with their wagons and barrels of “Injun whiskey.” I often wished I could have grown up in the old, before-whiskey days.
Oddly enough, we owed our unspeakable boarding schools to the do-gooders, the white Indian-lovers. The schools were intended as an alternative to the outright extermination seriously advocated by generals Sherman and Sheridan, as well as by most settlers and prospectors over-running our land. “You don’t have to kill those poor benighted heathen,” the do-gooders said, “in order to solve the Indian Problem. Just give us a chance to turn them into useful farmhands, laborers, and chambermaids who will break their backs for you at low wages.” In that way the boarding schools were born. The kids were taken away from their villages and pueblos, in their blankets and moccasins, kept completely isolated from their families—sometimes for as long as ten years—suddenly coming back, their short hair slick with pomade, their necks raw from stiff, high collars, their thick jackets always short in the sleeves and pinching under the arms, their tight patent leather shoes giving them corns, the girls in starched white blouses and clumsy, high-buttoned boots—caricatures of white people. When they found out—and they found out quickly—that they were neither wanted by whites nor by Indians, they got good and drunk, many of them staying drunk for the rest of their lives. I still have a poster I found among my grandfather’s stuff, given to him by the missionaries to tack up on his wall. It reads:
Let Jesus save you.
Come out of your blanket, cut your hair, and dress like a white man.
Have a Christian family with one wife for life only.
Live in a house like your white brother. Work hard and wash often.
Learn the value of a hard-earned dollar. Do not waste your money on giveaways. Be punctual.
Believe that property and wealth are signs of divine approval.
Keep away from saloons and strong spirits.
Speak the language of your white brother. Send your children to school to do likewise.
Go to church often and regularly.
Do not go to Indian dances or to the medicine men.
The people who were stuck upon “solving the Indian Problem” by making us into whites retreated from this position only step by step in the wake of Indian protests.
The mission school at St. Francis was a curse for our family for generations. My grandmother went there, then my mother, then my sisters and I. At one time or other every one of us tried to run away. Grandma told me once about the bad times she had experienced at St. Francis. In those days they let students go home only for one week every year. Two days were used up for transportation, which meant spending just five days out of three hundred and sixty-five with her family. And that was an improvement. Before grandma’s time, on many reservations they did not let the students go home at all until they had finished school. Anybody who disobeyed the nuns was severely punished. The building in which my grandmother stayed had three floors, for girls only. Way up in the attic were little cells, about five by five by ten feet. One time she was in church and instead of praying she was playing jacks. As punishment they took her to one of those little cubicles where she stayed in darkness because the windows had been boarded up. They left her there for a whole week with only bread and water for nourishment. After she came out she promptly ran away, together with three other girls. They were found and brought back. The nuns stripped them naked and whipped them. They used a horse buggy whip on my grandmother. Then she was put back into the attic—for two weeks.
My mother had much the same experiences but never wanted to talk about them, and then there I was, in the same place. The school is now run by the BIA—the Bureau of Indian Affairs—but only since about fifteen years ago. When I was there, during the 1960s, it was still run by the Church. The Jesuit fathers ran the boys’ wing and the Sisters of the Sacred Heart ran us—with the help of the strap. Nothing had changed since my grandmother’s days, I have been told recently that even in the ‘70s they were still beating children at that school. All I got out of school was being taught how to pray. I learned quickly that I would be beaten if I failed in my devotions or, God forbid, prayed the wrong way, especially prayed in Indian to Wakan Tanka, the Indian Creator.
The girls’ wing was built like an F and was run like a penal institution. Every morning at five o’clock the sisters would come into our large dormitory to wake us up, and immediately we had to kneel down at the sides of our beds and recite the prayers. At six o’clock we were herded into the church for more of the same. I did not take kindly to the discipline and to marching by the clock, left-right, left-right. I was never one to like being forced to do something. I do something because I feel like doing it. I
felt this way always, as far as I can remember, and my sister Barbara felt the same way. An old medicine man once told me: “Us Lakotas are not like dogs who can be trained, who can be beaten and keep on wagging their tails, licking the hand that whipped them. We are like cats, little cats, big cats, wildcats, bobcats, mountain lions. It doesn’t matter what kind, but cats who can’t be tamed, who scratch if you step on their tails.” But I was only a kitten and my claws were still small.
Barbara was still in the school when I arrived and during my first year or two she could still protect me a little bit. When Barb was a seventh-grader she ran away together with five other girls, early in the morning before sunrise. They brought them back in the evening. The girls had to wait for two hours in front of the mother superior’s office. They were hungry and cold, frozen through. It was wintertime and they had been running the whole day without food, trying to make good their escape. The mother superior asked each girl, “Would you do this again?” She told them that as punishment they would not be allowed to visit home for a month and that she’d keep them busy on work details until the skin on their knees and elbows had worn off. At the end of her speech she told each girl, “Get up from this chair and lean over it.” She then lifted the girls’ skirts and pulled down their underpants. Not little girls either, but teenagers. She had a leather strap about a foot long and four inches wide fastened to a stick, and beat the girls, one after another, until they cried. Barb did not give her that satisfaction but just clenched her teeth. There was one girl, Barb told me, the nun kept on beating and beating until her arm got tired.
Lakota Woman Page 3