No Heart et al.
Native people responded to the remaking of the spaces in which they lived—and of their very selves—in innumerable ways. Some embraced assimilation and left their birthplaces never to return. Others overtly resisted allotment through legal action or opted for subversion via accommodation, turning externally imposed institutions to their own purposes and driving hard bargains with federal agents interested in opening tribal lands. Those of a younger generation attended boarding schools and used what they learned to redefine the meaning of being Indian, reconfigure the boundaries of community, and defend the rights of their people. Everyday life served as another arena for taking politically purposeful action. This included everything from the language spoken in the home and childrearing to foodways, ceremonial practice, and artistic expression. This letter, written by Standing Rock Sioux leaders to Commissioner of Indian Affairs Cato Sells in 1919, shows that Native people also enacted agency through dance. Consider how the authors deployed the language of citizenship, morality, sacrifice, and patriotism to protect Lakota values and ways of being and belonging.36
Dear Sir:
We, the undersigned members of the Standing Rock Indian Reservation of North Dakota, hereby write and explain to you the difficulties we are having regarding our Indian dances on this Reservation.
Our Superintendent, Mr. James B. Kitch has recently announced that Indian dances are absolutely prohibited by the Indian Office on account of complaints made to you from this Reservation. We are advised that the complaints as stated to you are as follows:
That our Indian dances have caused many family separations; that divorces are getting common on account of the Indian dances; that the Indians are giving their property away at these dances and that these dances are getting worse every year on this Reservation.
We regret to hear of this false statement which has been made to you. It seems to us as though our Superintendent must be blindfolded if the Indians of this Reservation are doing as stated to you.
Regarding divorces on this Reservation we beg to say we feel that it is not our fault, nor do we advise them to do so. We are absolutely innocent, but do blame the lawyers more than anybody else.
The North Dakota Legislature passed a law in 1915 giving an Indian the same right as the white man to apply for a divorce. We understand that this law was passed with the consent of the Indian Office, so it would seem as though the Superintendent has no power to prevent the Indians from getting divorces. There are [men?] who never participate in the Indian dances who have got divorces and there are others who have been given patent in fee for their lands, bought Automobiles and spent all their money and on account of spending all their money in a foolish way have broken up their family. These persons have never participated in our dances, so you see this matter has been stated to you falsely.
We have ever since 1868 been obedient to the United States Government.37 We have done our very best to comply with the regulations on this Reservation. We have sent our children to school to be educated to learn to manage their future life affairs. We have given our boys to a great World War. Many of our boys have been killed and some are wounded, account of this our hearts are almost broken but again we are glad that we have done our part in this great war.
We feel, however, that we did not gain the confidence of this great government since we hear of the restriction placed upon us.
It seems that all other Reservations throughout the United States are having their Indian dances frequently. There are some dances which are against the law which we understand are carried on at the Fort Peck Reservation in Montana. These dances are known as Sun dances.
On this Reservation, as we know, the returned students are allowed to dance, but it seems that the Reservations of this State are the only Reservations upon which dancing is strictly forbidden.
In the year 1882 our friend the White Haired Inspector Col. McLaughlin made an agreement with us that we could continue all dances as long as we lived.38 We were to learn the white mans ways; learn to farm and on Saturdays we were to dance. There are now very few of us left, we are getting old and cannot enjoy ourselves in dancing the white man’s dances. We have a dance known as the Grass dance but that is almost out of existence.39 We are now dancing what is known as the side step or one step. We do not paint up like we used to, but dance with our citizen clothes on. We dance with the boys that come back from the great war. We have no other way to enjoy ourselves when our soldier boys return but by dancing. There is no evil created in our doings. What is the difference in Indians dancing and white men dancing? There is no more temptation in the Indians dance than there is in the white mans. We do not give things away in our dancing like we used to do. The only time that we do give anything at dances is when there are donations to be made to the Red Cross, War Work Fund and Liberty Loans and we feel that it is our duty to do so. Our Superintendent knows what we have done toward the above.
Those who complain that we have given away our property at our dances, as we believe are all Missionary. If we had gave them all the money that we have donated toward the great world war we believe that they would not say anything against our dancing. We believe that they are German sympathizers or otherwise they would not make such false statements to you.
What else can we do for the United States Government that we may be recognized as obedient people to this great country? We have gave little to the churches. We hope that this restriction will be removed and that we may have the pleasure of meeting you personally at the coming Fourth of July celebration to be held at the Headquarters of the Standing Rock Agency.
We are your obedient Indians of the Standing Rock Agency, North Dakota.