Economic Boosts

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In 1903, the people of Canton, South Dakota must have felt that all their efforts were paying off in a big way. The town had grown rapidly–schools, churches, and businesses were filling streets and buildings with needed services, and proving that the West could truly be settled. Two facilities in particular seemed to point the way to a bright future.

Augustana College

Augustana College had relocated from nearby Beloit, Iowa to Canton in 1884. After a rocky start, the college doubled attendance during the 1890s, and in 1902 moved to a new campus on the edge of town. In a show of true “booster” spirit, the people of Canton pledged to raise one dollar for every two that the college’s church sponsors provided. In 1903, the town could take pride in a beautiful four-story granite building. The college included a chapel that could seat 500, as well as a dormitory and gymnasium for the 200-300 students who attended each year.

Besides its educational attractions, the college also provided an economic boost to the town. Students who couldn’t find space in the school’s dormitory rented rooms from Canton’s residents, and of course, bought food, clothing, and other supplies from local merchants. The college hosted academic events that included well-known speakers, in addition to its religious gatherings. Local hotels hosted some of these gatherings in their banquet rooms, and again, local businesses provided many of the required supplies and labor.

My next post will describe another of Canton’s economic cornerstones.

First Country School, Tripp County, South Dakota, early 1900, courtesy Library of Congress

Another Contrast, An Early Sod Home Near Meadow, South Dakota, courtesy Library of Congress

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Prominent Voices

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Oscar Sherman Gifford

Oscar Sherman Gifford

Though it would be impossible to name all the prominent citizens who supported the Canton Asylum for Insane Indians at at the turn of the century, a few stand out.

Among the town’s early professionals was Oscar Sherman Gifford. Settling in Lincoln County in 1871 after passing the bar, Gifford was a practicing attorney, district attorney, merchant, and surveyor before he established a law office with partner Mark Bailey in 1875. Continue reading →

A Bustling Town

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Railroad Depot in Canton

Canton played an early role in South Dakota’s history (see last post), and was full of people who wanted to see it grow. The town set up a school almost as soon as the citizens began building log homes (1868), and shortly thereafter established businesses like the Elkhorn Tavern, a general store and community building, and a post office. Continue reading →

Dakota Territory

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Gold Rush Town of Deadwood, Dakota Territory, 1876

Though it wasn’t officially created until much later, Dakota Territory was carved from land inhabited by the Dakota Sioux and gained through the 1803 Louisiana Purchase. Shortly after the purchase, the Lewis and Clark expedition of 1804 established the area’s first permanent American settlement at Fort Pierre. Congress created Dakota Territory in March, 1861. Though Congress quickly reduced its size to that of North and South Dakota, the territory was originally a huge tract of land that eventually became North Dakota, South Dakota, and most of Wyoming and Montana. President Lincoln established a territorial government and appointed his personal physician, William Jayne of Springfield, Illinois as governor in 1861; at that time, the white population stood at only a little over 2,000. Dakota Territory boomed in the 1870s with the discovery of gold in the Black Hills and the expansion of railroads, and by the late 1880s, the territory had almost half a million non-Native American residents. The territory’s population could now justify statehood.

On November 2, 1889, both North and South Dakota were admitted to the United States. There was controversy about which state should be admitted first, and President Benjamin Harrison did not want to show favoritism. He shuffled the Act of Admissions papers for North Dakota and South Dakota, and signed one at random without recording which one it was. Consequently, the two states’ order of admission is listed alphabetically, with North Dakota noted as the 39th state and South Dakota the 40th state.

Line of Oxen and Wagons in Sturgis, Dakota Territory, 1887

Post Office in Pembina, Dakota Territory, 1863

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Local History

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Poster Encouraging Westward Migration

Huge changes took place in the American West during the 1800s. The pre-Revolution colonies were supposed to abide by the Royal Proclamation of 1763, which forbade them to move westward past a certain point (called the Proclamation Line) extending from Quebec to West Florida. Colonists resented the restriction and often didn’t obey it, and the Proclamation merely fueled growing aggravations between England and the colonies. Once the American Revolution and the Louisiana Purchase (1803) gave colonists both freedom and land, westward expansion began in earnest.

The new country’s own Preemption Act of 1841 allowed squatters on federal land (particularly in Kansas and Nebraska Territories) to buy 160 acres for $200, and then preserve their ownership of the land by making minimal improvements to it or residing on it for about 14 months. Heads of households, citizens or people intending to become naturalized, and single men, could take advantage of this Act. Eastern states tended to oppose the Act because they were afraid their populations would migrate and cause a labor shortage, but were placated when the government agreed to distribute some of the sales money. Later, the Homestead Act (1862) made property acquisition even easier. The Homestead Act allowed any adult citizen or intended citizen, who had never borne arms against the U.S. government, to claim 160 acres of surveyed government land. All a claimant had to do to attain ownership of the acreage was to improve the plot by building a home of some kind on it, and cultivate the land. After 5 years on the land, the original filer was entitled to the property, free and clear, except for a small registration fee. The Act originated during the Civil War, and afterward, Union soldiers could deduct the time they had served from the residency requirements.

The ease of attaining land made westward expansion very attractive, and huge chunks of land were appropriated from Native Americans for use by white settlers. My next post will discuss the settlement of South Dakota, where the Canton Asylum for Insane Indians was located.

Proclamation Line of 1763

An Acceptable Dwelling Under the Homestead Act

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Dancing Controversy

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Commissioner of Indian Affairs, Charles Burke

Native American dancing caused controversy for several reasons (see last post). Missionaries saw paganism or sexual immorality in dancing, and also considered it a hindrance to their efforts to convert Indians to Christianity; the Indian Office felt that traditional dancing impeded Indians’ assimilation into white culture. Commissioner of Indian Affairs, Charles Burke, had threatened action if dancing wasn’t sharply curtailed, and this was no idle threat. The Religious Crimes Code of 1883 gave agency superintendents authority to use force or imprisonment to stop practices they felt were immoral, subversive, or counter to government assimilation policies. Though all Native American dancing was denounced, government attention and a great deal of controversy eventually centered on the Pueblos and their dances.

By the time Burke issued his directives against dancing (Circular No. 1665 and its supplement) in 1921 and 1923, the changing times brought a bit of opposition he hadn’t anticipated. By the 1920s, a group of reformers, intellectuals, artists, and other non-traditionalists had begun to support Native American culture. They pushed back against Burke and others with an assimilation agenda, and eventually drummed up enough publicity and legal opposition to defeat some of the more outrageous demands of whites in power. They particularly used the guarantees of religious freedom as a weapon to defend native culture; both Pueblos and their white supporters emphasized that dancing was part of Native American religious ceremonies.

Squaw Dance at Pine Ridge Reservation, July 4, 1891, courtesy Library of Congress

Squaws Ready for Dance at Valentine, Nebraska between 1890 and 1910, courtesy Library of Congress

As time went on and more liberal views of Native American culture emerged in Congress, Burke and others of like mind began to lose power. Former Commissioner of Indian Affairs, John Collier, writing in his memoir, From Every Zenith, described a visit to a Navajo reservation in the late 1920s. During that visit, two senators, a government attorney, and the assistant commissioner of Indian Affairs, J. Henry Scattergood, danced the squaw dance with the unmarried Navajo girls.

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Dancing and Morals

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Dance at Zia Pueblo, New Mexico, between 1890 and 1910, courtesy Library of Congress

Missionaries trying to convert Native Americans to Christianity took particular exception to the traditional dances of native peoples. Some Christian denominations considered dancing immoral for anyone–whites included–but even denominations that might have tolerated a lively square dance typically found Native American dancing somewhat shocking. Whether it was the sometimes scanty apparel of participants, the exuberance of certain dances, or simple unfamiliarity on their part, missionaries often lumped all their objections into a universal condemnation. Native American dances were “degrading” in their eyes.

The Indian Office frequently backed missionaries in their assessments of Indian culture, and certainly did in this case. In the 1920s, Commissioner of Indian Affairs, Charles Burke, issued two directives against dancing: Circular No. 1665, Indian Dancing (1921), and a supplement to it two years later. Eventually, the dancing controversy centered upon the Pueblos. They, as well as white supporters, contended that their dances were part of their religion and should be protected, while missionaries and supporters of assimilation argued that the dances were merely pagan rituals. The resulting clash over religious rights eventually sent a powerful message to the Indian Office.

My next post will further discuss the dancing controversy.

Corn Dance at San Felipe Pueblo, New Mexico, 1915, courtesy Library of Congress

Southern Plains Indian Social Dance, circa 1895

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Onward, Civilization

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Presbyterian Missionary Kate McBeth and Nez Perce Students, late 19th Century, courtesy Idaho Historical Society

Besides encouraging native peoples to take up farming, white settlers believed that introducing Christianity would help “civilize” Indians (see last post). Federal policy encouraged missionaries to enter Indian territories to spread both the gospel and white culture. By the 1820s, missionaries were active as far west as Oklahoma, and by the 1850s, had established churches, schools, and mission stations among the Cherokee, Comanche, Choctaw, Chickasaw, and many other native peoples. The government  did not always observe a strict separation of church and state, since they considered Christian missionaries effective ambassadors of white culture, and actively encouraged their involvement in reservation life. In 1869, federal officials instituted the Peace Policy, a church-led assimilation program based out of reservations. These and similar efforts fell in line with the prevailing notion that America held a unique position in the world because of its Christian, democratic roots, and needed to spread its ideals across the continent.

For the most part, missionaries were undoubtedly convinced that their work would better both the physical and spiritual lives of Indians, and Native Americans did not always reject Christianity out of hand. Various Native American belief systems held commonalities with Christianity, and Native Americans tended to be spiritually inclusive. As a result, they could accept appealing parts of Christianity without rejecting their own traditional belief systems. In unfortunate contrast, Christian missionaries wanted Native Americans to abandon their heritage and culture completely. This adversarial stance guaranteed that Native Americans would suffer almost continually for practicing their own religion.

Reverend Arthur on Horseback With His Three Children, courtesy Smithsonian National Museum of the American Indian

Chief Black Horse Shaking Hands With Missionary, Promising Friendship, between 1880 and 1910, courtesy Library of Congress

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Civilizing Indians

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Thomas Jefferson, 1803

From the time of their own arrival, most white settlers to America considered Native Americans savages, or at best, uncivilized. Thomas Jefferson wrote about “civilizing” Indians within a peculiar context–that of helping Americans extend their territory. Jefferson saw that Americans would need more land as the new country’s population grew. The best solution for this coming difficulty, he felt, would be for  native peoples to give up their traditional practice of hunting across vast tracts of land in order to free up these spaces for whites.

In a letter to Congress in 1803, Jefferson suggested that Indians take up farming. He wanted to encourage native peoples to “apply to the raising of stock, to agriculture and domestic manufacture, and thereby prove to themselves that less land & labor will maintain them in this, better than in their former mode of living. The extensive forests necessary in the hunting life will then become useless.”

Jefferson hoped that Indians would then see an advantage in exchanging all this useless land for supplies and whatever else would help them to improve their farms and increase their “domestic comforts.” Ultimately, he hoped that his scenario would prepare Indians “to participate in the benefits of our government,” adding that “I trust and believe we are acting for their greatest good.”

Westward Expansion, 1803-1807, courtesy University of Texas Libraries

Native Americans Raising Corn

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Early Observations on the West

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Drawing of Beaver, Native Americans and Wildlife From 1700s

Though mountain men like Jedediah Smith (see last post) brought their prejudices and world-views with them, they also rejected much of civilized society’s mores and were comfortable interacting with whatever or whomever they found on their journeys. Mountain men were disposed to go along in peace with native peoples if they could, so often they had a chance to make observations that later whites could not. Smith wrote about the “Pa-utch and Sam-pach” tribes and their preparation of a strange root about the size of a parsnip. “They prepare them by laying them on heated Stones and covering them first with grass and then with earth where they remain until they are sufficiently steamed,” Smith wrote. The roots were then mashed and made into cakes.

Smith was impressed by a method of communication he observed among an Indian group he did not name. “Each family or set of families has a quantity of dry Sedge Bark and Brush piled up near the habitation and immediately on the approach of a Stranger they set fire to the pile and this being seen by their neighbor he does the same . . . so that the alarm flies over the hills in every direction with the greatest rapidity.”

When travelers like Smith merely wrote down what they observed, they provided good records of early Native American customs. When they slipped into judgment and comparisons with white culture, however, their observations become more suspect and may not tell the whole story.

One Type of Smoke Signal

Iroquois Fur Trappers

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