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  American Indian stories

  Зиткала-Ша

  Zitkala-Sa, a Sioux woman who left her reservation at the age of 8 to attend a harsh Quaker school, struggled to find a balance between her heritage and American culture. This important collection of wistful autobiographical tales, traditional short stories, and pointed political writings is a powerful testimony to her triumph over hatred and disillusionment.

  Зиткала-Ша

  American Indian stories

  The Project Gutenberg EBook of American Indian stories, by Zitkala-Sa

  This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License - www.gutenberg.net

  Title: American Indian stories

  Author: Zitkala-Sa

  Release Date: December 3, 2003 [EBook #10376]

  Language: English

  *** START OF THIS PROJECT GUTENBERG EBOOK AMERICAN INDIAN STORIES ***

  Produced by Juliet Sutherland, Brett Koonce and the Online Distributed Proofreading Team

  AMERICAN INDIAN STORIES

  BY

  ZITKALA-SA (Gertrude Bonnin)

  Dakota Sioux Indian

  Lecturer; Author of "Old Indian Legends," "Americanize The First

  American," and other stories; Member of the Woman's National Foundation,

  League of American Pen-Women, and the Washington Salon

  "There is no great; there is no small; in the mind that causeth all"

  1921

  CONTENTS

  Impressions of an Indian Childhood

  The School Days of an Indian Girl

  An Indian Teacher Among Indians

  The Great Spirit

  The Soft-Hearted Sioux

  The Trial Path

  A Warrior's Daughter

  A Dream of Her Grandfather

  The Widespread Enigma of Blue-Star Woman

  America's Indian Problem

  IMPRESSIONS OF AN INDIAN CHILDHOOD

  I. MY MOTHER.

  A wigwam of weather-stained canvas stood at the base of some irregularly ascending hills. A footpath wound its way gently down the sloping land till it reached the broad river bottom; creeping through the long swamp grasses that bent over it on either side, it came out on the edge of the Missouri.

  Here, morning, noon, and evening, my mother came to draw water from the muddy stream for our household use. Always, when my mother started for the river, I stopped my play to run along with her. She was only of medium height. Often she was sad and silent, at which times her full arched lips were compressed into hard and bitter lines, and shadows fell under her black eyes. Then I clung to her hand and begged to know what made the tears fall.

  "Hush; my little daughter must never talk about my tears"; and smiling through them, she patted my head and said, "Now let me see how fast you can run today." Whereupon I tore away at my highest possible speed, with my long black hair blowing in the breeze.

  I was a wild little girl of seven. Loosely clad in a slip of brown buckskin, and light-footed with a pair of soft moccasins on my feet, I was as free as the wind that blew my hair, and no less spirited than a bounding deer. These were my mother's pride,—my wild freedom and overflowing spirits. She taught me no fear save that of intruding myself upon others.

  Having gone many paces ahead I stopped, panting for breath, and laughing with glee as my mother watched my every movement. I was not wholly conscious of myself, but was more keenly alive to the fire within. It was as if I were the activity, and my hands and feet were only experiments for my spirit to work upon.

  Returning from the river, I tugged beside my mother, with my hand upon the bucket I believed I was carrying. One time, on such a return, I remember a bit of conversation we had. My grown-up cousin, Warca-Ziwin (Sunflower), who was then seventeen, always went to the river alone for water for her mother. Their wigwam was not far from ours; and I saw her daily going to and from the river. I admired my cousin greatly. So I said: "Mother, when I am tall as my cousin Warca-Ziwin, you shall not have to come for water. I will do it for you."

  With a strange tremor in her voice which I could not understand, she answered, "If the paleface does not take away from us the river we drink."

  "Mother, who is this bad paleface?" I asked.

  "My little daughter, he is a sham,—a sickly sham! The bronzed Dakota is the only real man."

  I looked up into my mother's face while she spoke; and seeing her bite her lips, I knew she was unhappy. This aroused revenge in my small soul. Stamping my foot on the earth, I cried aloud, "I hate the paleface that makes my mother cry!"

  Setting the pail of water on the ground, my mother stooped, and stretching her left hand out on the level with my eyes, she placed her other arm about me; she pointed to the hill where my uncle and my only sister lay buried.

  "There is what the paleface has done! Since then your father too has been buried in a hill nearer the rising sun. We were once very happy. But the paleface has stolen our lands and driven us hither. Having defrauded us of our land, the paleface forced us away.

  "Well, it happened on the day we moved camp that your sister and uncle were both very sick. Many others were ailing, but there seemed to be no help. We traveled many days and nights; not in the grand, happy way that we moved camp when I was a little girl, but we were driven, my child, driven like a herd of buffalo. With every step, your sister, who was not as large as you are now, shrieked with the painful jar until she was hoarse with crying. She grew more and more feverish. Her little hands and cheeks were burning hot. Her little lips were parched and dry, but she would not drink the water I gave her. Then I discovered that her throat was swollen and red. My poor child, how I cried with her because the Great Spirit had forgotten us!

  "At last, when we reached this western country, on the first weary night your sister died. And soon your uncle died also, leaving a widow and an orphan daughter, your cousin Warca-Ziwin. Both your sister and uncle might have been happy with us today, had it not been for the heartless paleface."

  My mother was silent the rest of the way to our wigwam. Though I saw no tears in her eyes, I knew that was because I was with her. She seldom wept before me.

  II.

  THE LEGENDS.

  During the summer days my mother built her fire in the shadow of our wigwam.

  In the early morning our simple breakfast was spread upon the grass west of our tepee. At the farthest point of the shade my mother sat beside her fire, toasting a savory piece of dried meat. Near her, I sat upon my feet, eating my dried meat with unleavened bread, and drinking strong black coffee.

  The morning meal was our quiet hour, when we two were entirely alone. At noon, several who chanced to be passing by stopped to rest, and to share our luncheon with us, for they were sure of our hospitality.

  My uncle, whose death my mother ever lamented, was one of our nation's bravest warriors. His name was on the lips of old men when talking of the proud feats of valor; and it was mentioned by younger men, too, in connection with deeds of gallantry. Old women praised him for his kindness toward them; young women held him up as an ideal to their sweethearts. Every one loved him, and my mother worshiped his memory. Thus it happened that even strangers were sure of welcome in our lodge, if they but asked a favor in my uncle's name.

  Though I heard many strange experiences related by these wayfarers, I loved best the evening meal, for that was the time old legends were told. I was always glad when the sun hung low in the west, for then my mother sent me to invite the neighboring old men and women to eat supper with us. Running all the way to the wigwams, I halted shyly at the entrances. Sometimes I stood long moments
without saying a word. It was not any fear that made me so dumb when out upon such a happy errand; nor was it that I wished to withhold the invitation, for it was all I could do to observe this very proper silence. But it was a sensing of the atmosphere, to assure myself that I should not hinder other plans. My mother used to say to me, as I was almost bounding away for the old people: "Wait a moment before you invite any one. If other plans are being discussed, do not interfere, but go elsewhere."

  The old folks knew the meaning of my pauses; and often they coaxed my confidence by asking, "What do you seek, little granddaughter?"

  "My mother says you are to come to our tepee this evening," I instantly exploded, and breathed the freer afterwards.

  "Yes, yes, gladly, gladly I shall come!" each replied. Rising at once and carrying their blankets across one shoulder, they flocked leisurely from their various wigwams toward our dwelling.

  My mission done, I ran back, skipping and jumping with delight. All out of breath, I told my mother almost the exact words of the answers to my invitation. Frequently she asked, "What were they doing when you entered their tepee?" This taught me to remember all I saw at a single glance. Often I told my mother my impressions without being questioned.

  While in the neighboring wigwams sometimes an old Indian woman asked me, "What is your mother doing?" Unless my mother had cautioned me not to tell, I generally answered her questions without reserve.

  At the arrival of our guests I sat close to my mother, and did not leave her side without first asking her consent. I ate my supper in quiet, listening patiently to the talk of the old people, wishing all the time that they would begin the stories I loved best. At last, when I could not wait any longer, I whispered in my mother's ear, "Ask them to tell an Iktomi story, mother."

  Soothing my impatience, my mother said aloud, "My little daughter is anxious to hear your legends." By this time all were through eating, and the evening was fast deepening into twilight.

  As each in turn began to tell a legend, I pillowed my head in my mother's lap; and lying flat upon my back, I watched the stars as they peeped down upon me, one by one. The increasing interest of the tale aroused me, and I sat up eagerly listening to every word. The old women made funny remarks, and laughed so heartily that I could not help joining them.

  The distant howling of a pack of wolves or the hooting of an owl in the river bottom frightened me, and I nestled into my mother's lap. She added some dry sticks to the open fire, and the bright flames leaped up into the faces of the old folks as they sat around in a great circle.

  On such an evening, I remember the glare of the fire shone on a tattooed star upon the brow of the old warrior who was telling a story. I watched him curiously as he made his unconscious gestures. The blue star upon his bronzed forehead was a puzzle to me. Looking about, I saw two parallel lines on the chin of one of the old women. The rest had none. I examined my mother's face, but found no sign there.

  After the warrior's story was finished, I asked the old woman the meaning of the blue lines on her chin, looking all the while out of the corners of my eyes at the warrior with the star on his forehead. I was a little afraid that he would rebuke me for my boldness.

  Here the old woman began: "Why, my grandchild, they are signs,—secret signs I dare not tell you. I shall, however, tell you a wonderful story about a woman who had a cross tattooed upon each of her cheeks."

  It was a long story of a woman whose magic power lay hidden behind the marks upon her face. I fell asleep before the story was completed.

  Ever after that night I felt suspicious of tattooed people. Wherever I saw one I glanced furtively at the mark and round about it, wondering what terrible magic power was covered there.

  It was rarely that such a fearful story as this one was told by the camp fire. Its impression was so acute that the picture still remains vividly clear and pronounced.

  III.

  THE BEADWORK.

  Soon after breakfast mother sometimes began her beadwork. On a bright, clear day, she pulled out the wooden pegs that pinned the skirt of our wigwam to the ground, and rolled the canvas part way up on its frame of slender poles. Then the cool morning breezes swept freely through our dwelling, now and then wafting the perfume of sweet grasses from newly burnt prairie.

  Untying the long tasseled strings that bound a small brown buckskin bag, my mother spread upon a mat beside her bunches of colored beads, just as an artist arranges the paints upon his palette. On a lapboard she smoothed out a double sheet of soft white buckskin; and drawing from a beaded case that hung on the left of her wide belt a long, narrow blade, she trimmed the buckskin into shape. Often she worked upon small moccasins for her small daughter. Then I became intensely interested in her designing. With a proud, beaming face, I watched her work. In imagination, I saw myself walking in a new pair of snugly fitting moccasins. I felt the envious eyes of my playmates upon the pretty red beads decorating my feet.

  Close beside my mother I sat on a rug, with a scrap of buckskin in one hand and an awl in the other. This was the beginning of my practical observation lessons in the art of beadwork. From a skein of finely twisted threads of silvery sinews my mother pulled out a single one. With an awl she pierced the buckskin, and skillfully threaded it with the white sinew. Picking up the tiny beads one by one, she strung them with the point of her thread, always twisting it carefully after every stitch.

  It took many trials before I learned how to knot my sinew thread on the point of my finger, as I saw her do. Then the next difficulty was in keeping my thread stiffly twisted, so that I could easily string my beads upon it. My mother required of me original designs for my lessons in beading. At first I frequently ensnared many a sunny hour into working a long design. Soon I learned from self-inflicted punishment to refrain from drawing complex patterns, for I had to finish whatever I began.

  After some experience I usually drew easy and simple crosses and squares. These were some of the set forms. My original designs were not always symmetrical nor sufficiently characteristic, two faults with which my mother had little patience. The quietness of her oversight made me feel strongly responsible and dependent upon my own judgment. She treated me as a dignified little individual as long as I was on my good behavior; and how humiliated I was when some boldness of mine drew forth a rebuke from her!

  In the choice of colors she left me to my own taste. I was pleased with an outline of yellow upon a background of dark blue, or a combination of red and myrtle-green. There was another of red with a bluish-gray that was more conventionally used. When I became a little familiar with designing and the various pleasing combinations of color, a harder lesson was given me. It was the sewing on, instead of beads, some tinted porcupine quills, moistened and flattened between the nails of the thumb and forefinger. My mother cut off the prickly ends and burned them at once in the centre fire. These sharp points were poisonous, and worked into the flesh wherever they lodged. For this reason, my mother said, I should not do much alone in quills until I was as tall as my cousin Warca-Ziwin.

  Always after these confining lessons I was wild with surplus spirits, and found joyous relief in running loose in the open again. Many a summer afternoon a party of four or five of my playmates roamed over the hills with me. We each carried a light sharpened rod about four feet long, with which we pried up certain sweet roots. When we had eaten all the choice roots we chanced upon, we shouldered our rods and strayed off into patches of a stalky plant under whose yellow blossoms we found little crystal drops of gum. Drop by drop we gathered this nature's rock-candy, until each of us could boast of a lump the size of a small bird's egg. Soon satiated with its woody flavor, we tossed away our gum, to return again to the sweet roots.

  I remember well how we used to exchange our necklaces, beaded belts, and sometimes even our moccasins. We pretended to offer them as gifts to one another. We delighted in impersonating our own mothers. We talked of things we had heard them say in their conversations. We imitated their various manners
, even to the inflection of their voices. In the lap of the prairie we seated ourselves upon our feet, and leaning our painted cheeks in the palms of our hands, we rested our elbows on our knees, and bent forward as old women were most accustomed to do.

  While one was telling of some heroic deed recently done by a near relative, the rest of us listened attentively, and exclaimed in undertones, "Han! han!" (yes! yes!) whenever the speaker paused for breath, or sometimes for our sympathy. As the discourse became more thrilling, according to our ideas, we raised our voices in these interjections. In these impersonations our parents were led to say only those things that were in common favor.

  No matter how exciting a tale we might be rehearsing, the mere shifting of a cloud shadow in the landscape near by was sufficient to change our impulses; and soon we were all chasing the great shadows that played among the hills. We shouted and whooped in the chase; laughing and calling to one another, we were like little sportive nymphs on that Dakota sea of rolling green.

  On one occasion I forgot the cloud shadow in a strange notion to catch up with my own shadow. Standing straight and still, I began to glide after it, putting out one foot cautiously. When, with the greatest care, I set my foot in advance of myself, my shadow crept onward too. Then again I tried it; this time with the other foot. Still again my shadow escaped me. I began to run; and away flew my shadow, always just a step beyond me. Faster and faster I ran, setting my teeth and clenching my fists, determined to overtake my own fleet shadow. But ever swifter it glided before me, while I was growing breathless and hot. Slackening my speed, I was greatly vexed that my shadow should check its pace also. Daring it to the utmost, as I thought, I sat down upon a rock imbedded in the hillside.