pp.25 ReadingsforJanuary31,2011WesternExpansion SelectionfromNatLove,TheLifeandAdventuresofNatLove,Better KnowninCattleCountryasDeadwoodDick,editedandreprintedin RobertD.MarcusandDavidBurner,eds.,AmericaFirsthand:Volume II,FromReconstructiontothePresent(NewYork:St.MartinsPress, 1989). pp.611 SelectionfromO.E.R.lvaag,GiantsintheEarth,editedandreprinted inRobertD.MarcusandDavidBurner,eds.,AmericaFirsthand: VolumeII,FromReconstructiontothePresent(NewYork:St.Martins Press,1989). pp.1216 Capt.RichardH.Pratt,KilltheIndian,andSavetheMan pp.1721 Ahnenladenirecallshisexperiencesinagovernmentschoolfor Indians
KilltheIndian,andSavetheMan:Capt.RichardH.Prattonthe EducationofNativeAmericans
Beginningin1887,thefederalgovernmentattemptedtoAmericanizeNative Americans,largelythroughtheeducationofNativeyouth.By1900thousandsof NativeAmericanswerestudyingatalmost150boardingschoolsaroundtheUnited States.TheU.S.TrainingandIndustrialSchoolfoundedin1879atCarlisleBarracks, Pennsylvania,wasthemodelformostoftheseschools.BoardingschoolslikeCarlisle providedvocationalandmanualtrainingandsoughttosystematicallystripaway tribalculture.TheyinsistedthatstudentsdroptheirIndiannames,forbadethe speakingofnativelanguages,andcutofftheirlonghair.Notsurprisingly,suchschools oftenmetfierceresistancefromNativeAmericanparentsandyouth.ButsomeIndian youngpeoplerespondedpositively,oratleastambivalently,totheboardingschools, andtheschoolsalsofosteredasenseofsharedIndianidentitythattranscendedtribal boundaries.Thefollowingexcerpt(fromapaperreadbyCarlislefounderCapt. RichardH.Prattatan1892convention)spotlightsPrattspragmaticandfrequently brutalmethodsforcivilizingthesavages,includinghisanalogiestotheeducation andcivilizingofAfricanAmericans. AgreatgeneralhassaidthattheonlygoodIndianisadeadone,andthathigh sanctionofhisdestructionhasbeenanenormousfactorinpromotingIndian massacres.Inasense,Iagreewiththesentiment,butonlyinthis:thatalltheIndian thereisintheraceshouldbedead.KilltheIndianinhim,andsavetheman. WearejustnowmakingagreatpretenceofanxietytocivilizetheIndians.Iusethe wordpretencepurposely,andmeanittohaveallthesignificanceitcanpossibly carry.Washingtonbelievedthatcommercefreelyenteredintobetweenusandthe Indianswouldbringabouttheircivilization,andWashingtonwasright.Hewas followedbyJefferson,whoinauguratedthereservationplan.Jeffersonsreservation wastobethecountrywestoftheMississippi;andheissuedinstructionstothose controllingIndianmatterstogettheIndiansthere,andlettheGreatRiverbethe linebetweenthemandthewhites.Anymethodofsecuringremovalpersuasion, purchase,orforcewasauthorized. Jeffersonsplanbecamethepermanentpolicy.Theremovalshavegenerallybeen accomplishedbypurchase,andtheevilsofthisaregreaterthanthoseofallthe otherscombined....
ItisasaddayfortheIndianswhentheyfallundertheassaultsofourtroops...buta farsadderdayisitforthemwhentheyfallunderthebanefulinfluencesofatreaty agreementwiththeUnitedStateswherebytheyaretoreceivelargeannuities,and tobeprotectedonreservations,andheldapartfromallassociationwiththebestof ourcivilization.Thedestructionisnotsospeedy,butitisfarmoregeneral... PutyourselfinhisplaceisasgoodaguidetoaproperconceptionoftheIndianand hiscauseasitistohelpustorightconclusionsinourrelationswithothermen.For manyyearswegreatlyoppressedtheblackman,butthegermofhumanliberty remainedamongusandgrew,until,inspiteofourirregularities,therecamefrom thelowestsavageryintointelligentmanhoodandfreedomamongusmorethan sevenmillionsofourpopulation,whoaretodayanelementofindustrialvaluewith whichwecouldnotwelldispense.Howevergreatthisvictoryhasbeenforus,we havenotyetfullylearnedourlessonnorcompletedourwork;norwillwehavedone sountilthereisthroughoutallofourcommunitiesthemostunequivocaland completeacceptanceofourowndoctrines,bothnationalandreligious.Notuntil thereshallbeineverylocalitythroughoutthenationasupremacyoftheBible principleofthebrotherhoodofmanandthefatherhoodofGod,andfullobedience tothedoctrineofourDeclarationthatweholdthesetruthstobeselfevident,that allmenarecreatedfreeandequal,withcertaininalienablerights,andoftheclause inourConstitutionwhichforbidsthatthereshallbeanyabridgmentoftherightsof citizensonaccountofrace,color,orpreviouscondition.Ileaveoffthelasttwo wordsofservitude,becauseIwanttobeentirelyandconsistentlyAmerican. InscrutablearethewaysofProvidence.Horribleasweretheexperiencesofits introduction,andofslaveryitself,therewasconcealedinthemthegreatestblessing thatevercametotheNegroracesevenmillionsofblacksfromcannibalismin darkestAfricatocitizenshipinfreeandenlightenedAmerica;notfull,notcomplete citizenship,butpossibleprobablecitizenship,andonthehighwayandneartoit. Thereisagreatlessoninthis.Theschoolsdidnotmakethemcitizens,theschools didnotteachthemthelanguage,normakethemindustriousandselfsupporting. Deniedtherightofschools,theybecameEnglishspeakingandindustriousthrough theinfluencesofassociation.Scatteredhereandthere,underthecareandauthority ofindividualsofthehigherrace,theylearnedselfsupportandsomethingof citizenship,andsoreachedtheirpresentplace.Nootherinfluenceorforcewould havesospeedilyaccomplishedsucharesult.LeftinAfrica,surroundedbytheir fellowsavages,oursevenmillionsofindustriousblackfellowcitizenswouldstillbe savages.Transferredintothesenewsurroundingsandexperiences,beholdthe result.TheybecameEnglishspeakingandcivilized,becauseforcedintoassociation withEnglishspeakingandcivilizedpeople;becamehealthyandmultiplied,because
theywereproperty;andindustrious,becauseindustry,whichbringscontentment andhealth,wasanecessaryqualitytoincreasetheirvalue. TheIndiansunderourcareremainedsavage,becauseforcedbackuponthemselves andawayfromassociationwithEnglishspeakingandcivilizedpeople,andbecause ofoursavageexampleandtreatmentofthem.... Wehavenevermadeanyattempttocivilizethemwiththeideaoftakingtheminto thenation,andallofourpolicieshavebeenagainstcitizenizingandabsorbingthem. .. ApublicschoolsystemespeciallyfortheIndiansisatribalsystem;andthisveryfact saystothemthatwebelievethemtobeincompetent,thattheymustnotattemptto copewithus.Suchschoolsbuilduptribalpride,tribalpurposes,andtribaldemands uponthegovernment.Theyformulatethenotionthatthegovernmentowesthema livingandvastsumsofmoney;andbyimprovingtheireducationontheselines,but givingnootherexperienceandleadingtonoaspirationsbeyondthetribe,leaves themintheirchronicconditionofhelplessness,sofarasreachingtheabilityto competewiththewhiteraceisconcerned.Itislikeattemptingtomakeamanwell byalwaystellinghimheissick.Wehaveonlytolookatthetribeswhohavebeen subjecttothisinfluencetoestablishthisfact,anditmakesnodifferencewherethey arelocated.AllthetribesintheStateofNewYorkhavebeentrainedintribal schools;andtheyarestilltribesandIndians,withnodesireamongthemassestobe anythingelsebutseparatetribes. ThefivecivilizedtribesoftheIndianTerritoryCherokees,Choctaws,Chickasaws, Creeks,andSeminoleshavehadtribalschoolsuntilitisassertedthattheyare civilized;yettheyhavenonotionofjoiningusandbecomingapartoftheUnited States.Theirwholedispositionistopreyuponandhatchupclaimsagainstthe government,andhavethesamelandspurchasedandrepurchasedandpurchased again,tomeettherecurringwantsgrowingoutoftheirneglectandinabilitytomake useoftheirlargeandrichestate.... IndianschoolsarejustaswellcalculatedtokeeptheIndiansintactasIndiansas CatholicschoolsaretokeeptheCatholicsintact.Underourprincipleswehave establishedthepublicschoolsystem,wherepeopleofallracesmaybecomeunified ineveryway,andloyaltothegovernment;butwedonotgatherthepeopleofone nationintoschoolsbythemselves,andthepeopleofanothernationintoschoolsby themselves,butweinvitetheyouthofallpeoplesintoallschools.Weshallnot succeedinAmericanizingtheIndianunlesswetakehimininexactlythesameway.. ..PurelyIndianschoolssaytotheIndians:YouareIndians,andmustremain Indians.Youarenotofthenation,andcannotbecomeofthenation.Wedonotwant
youtobecomeofthenation.... WemakeourgreatestmistakeinfeedingourcivilizationtotheIndiansinsteadof feedingtheIndianstoourcivilization.Americahasdifferentcustomsand civilizationsfromGermany.Whatwouldbetheresultofanattempttoplant AmericancustomsandcivilizationamongtheGermansinGermany,demandingthat theyshallbecomethoroughlyAmericanbeforeweadmitthemtothecountry?Now, whatwehaveallalongattemptedtodoforandwiththeIndiansisjustexactlythat, andnothingelse.WeinvitetheGermanstocomeintoourcountryandcommunities, andshareourcustoms,ourcivilization,tobeofit;andtheresultisimmediate success.WhynottryitontheIndians?Whynotinvitethemintoexperiencesinour communities?Whyalwaysinviteandcompelthemtoremainapeopleunto themselves? ItisagreatmistaketothinkthattheIndianisbornaninevitablesavage.Heisborna blank,likealltherestofus.Leftinthesurroundingsofsavagery,hegrowsto possessasavagelanguage,superstition,andlife.We,leftinthesurroundingsof civilization,growtopossessacivilizedlanguage,life,andpurpose.Transferthe infantwhitetothesavagesurroundings,hewillgrowtopossessasavagelanguage, superstition,andhabit.Transferthesavageborninfanttothesurroundingsof civilization,andhewillgrowtopossessacivilizedlanguageandhabit.Theseresults havebeenestablishedoverandoveragainbeyondallquestion;anditisalsowell establishedthatthoseadvancedinlife,eventomaturity,ofeitherclass,losealready acquiredqualitiesbelongingtothesideoftheirbirth,andgraduallytakeonthoseof thesidetowhichtheyhavebeentransferred. AswehavetakenintoournationalfamilysevenmillionsofNegroes,andaswe receiveforeignersattherateofmorethanfivehundredthousandayear,and assimilatethem,itwouldseemthatthetimemayhavearrivedwhenwecanvery properlymakeatleasttheattempttoassimilateourtwohundredandfiftythousand Indians,usingthisprovenpotentline,andseeifthatwillnotendthisvexed questionandremovethemfrompublicattention,wheretheyoccupysomuchmore spacethantheyareentitledtoeitherbynumbersorworth.... Noevidenceiswantingtoshowthat,inourindustries,theIndiancanbecomea capableandwillingfactorifhehasthechance.WhatweneedisanAdministration whichwillgivehimthechance.TheLandinSeveraltyBill1canbemadefarmore usefulthanitis,butitcanbemadesoonlybyassigningthelandsoastointersperse The Dawes Act (1887), which, among other provisions, split up Indians communally held tribal lands into individually owned plots in an attempt to push them into Americanstyle forms of individualism and land ownership.
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good,civilizedpeopleamongthem.If,inthedistribution,itissoarrangedthattwo orthreewhitefamiliescomebetweentwoIndianfamilies,thentherewould necessarilygrowupacommunityoffellowshipalongallthelinesofourAmerican civilizationthatwouldhelptheIndianatoncetohisfeet.Indianschoolsmust,of necessity,beforatime,becausetheIndiancannotspeakthelanguage,andhe knowsnothingofthehabitsandforceshehastocontendwith;butthehighest purposeofallIndianschoolsoughttobeonlytopreparetheyoungIndiantoenter thepublicandotherschoolsofthecountry.Andimmediatelyheissoprepared,for hisowngoodandthegoodofthecountry,heshouldbeforwardedintotheseother schools,theretotemper,test,andstimulatehisbrainandmuscleintothecapacity heneedsforhisstruggleforlife,incompetitionwithus.... Theorizingcitizenshipintopeopleisaslowoperation.Whatafarceitwouldbeto attemptteachingAmericancitizenshiptothenegroesinAfrica.Theycouldnot understandit;and,iftheydid,inthemidstofsuchcontraryinfluences,theycould neveruseit.NeithercantheIndiansunderstandoruseAmericancitizenship theoreticallytaughttothemonIndianreservations.Theymustgetintotheswimof Americancitizenship.Theymustfeelthetouchofitdayafterday,untiltheybecome saturatedwiththespiritofit,andthusbecomeequaltoit. WhenweceasetoteachtheIndianthatheislessthanaman;whenwerecognize fullythatheiscapableinallrespectsasweare,andthatheonlyneedsthe opportunitiesandprivilegeswhichwepossesstoenablehimtoasserthishumanity andmanhood;whenweactconsistentlytowardshiminaccordancewiththat recognition;whenweceasetofetterhimtoconditionswhichkeephiminbondage, surroundedbyretrogressiveinfluences;whenweallowhimthefreedomof associationandthedevelopinginfluencesofsocialcontactthentheIndianwill quicklydemonstratethathecanbetrulycivilized,andhehimselfwillsolvethe questionofwhattodowiththeIndian. Source: OfficialReportoftheNineteenthAnnualConferenceofCharitiesandCorrection (1892),4659.ReprintedinRichardH.Pratt,TheAdvantagesofMinglingIndians withWhites,AmericanizingtheAmericanIndians:WritingsbytheFriendsofthe Indian18801900(Cambridge,Mass.:HarvardUniversityPress,1973),260271.
Ah-nen-la-de-ni, a Mohawk Indian, from New York, attended a government contract school in the 1890s. His story was told in The Independent in 1905. I was born in Governeur Village, New York, in April 1879, during one of the periodical wanderings of my family. My father was a pure-blooded Indian of the Mohawk tribe of the Six Nations, and out house was in the St. Regis reservation in Franklin County, New York, but we were frequently away from that place because my father was an Indian medicine man, who make frequent journeys, taking his family with him and selling his pills and physics in various towns along the borderline between Canada and the Untied States The reservation in Franklin county is a very beautiful place, fronting on the main St. Lawrence River. On this reservation we had our permanent home in a log house surrounded by land, on which we planted corn, potatoes, and such other vegetables as suited our fancies. The house was more than fifty years old It was a happy life that we led, and lack of money troubled us little. We were healthy and our wants were few. Father did not always take his family with him on his expeditions, and as I grew older I passed a good deal of time on the reservation. Here, tho the people farmed and dressed somewhat after the fashion of the white man, they still kept up their ancient tribal ceremonies, laws and customs, and preserved their language. The general government was in the hands of twelve chiefs, elected for life on account of supposed merit and ability. There were four Indian day schools on the reservation, all taught by young white women. I sometimes went to one of these, but learned practically nothing. The did teachers not understand our language, and we knew nothing of theirs so much progress was not possible. Our lessons consisted of learning to repeat all the English words in the books that were given us. Thus, after a time, some of us, myself included, became able to pronounce all the words in the Fifth and Sixth readers, and took great pride in the exercise. But we did not know what any of the words meant. Our arithmetic stopped at simple numeration, and the only other exercise we had was in writing, which, with us, resolved itself into a contest of speed without regard to the form of letters. The Indian parents were disgusted with the schools, and did not urge their children to attend, and when the boys and girls did go of their own free will it was more for sociability and curiosity than from a desire to learn. Under the circumstances, it is not strange that the attendance at these schools was poor and irregular, and that on many days the teachers sat alone in the schoolhouses because there were no scholars. Since that time a great change has taken place, and there are now good schools on the reservation. I was an official of one of the schools, to the extent that I chopped wood for it, but I did not often attend its sessions, and when I was thirteen years of age, and had been nominally a pupil of the school for six years, I was still so ignorant of English that I only knew one sentence, which was common property among us alleged pupils: "Please, ma'am, can I go out?" pronounced: "Peezumgannigowout!" When I was thirteen a great change occurred, for the honey-tongued agent of a new Government contract Indian school appeared on the reservation, drumming up boys
and girls for his institution. He made a great impression by going from house to house and describing, through an interpreter, all the glories and luxuries of the new place, the good food and teaching, the fine uniforms, the playground and its sports and toys. All that a wild Indian boy had to do, according to the agent, was to attend this school for a year or two, and he was sure to emerge therefrom with all the knowledge and skill of the white man. My father was away from the reservation at the time of the agent's arrival, but mother and grandmother heard him with growing wonder and interest, as I did myself, and we all finally decided that I ought to go to this wonderful school and become a great man -- perhaps at last a chief of our tribe. Mother said that it was good for Indians to be educated, as white men were "so tricky with papers." I had, up to this time, been leading a very happy life, helping with the planting, trapping, fishing, basket making and playing all the games of my tribe -- which is famous at lacrosse -- but the desire to travel and see new things and the hope of finding an easy way to much knowledge in the wonderful school outweighed my regard for my home and its joys, and so I was one of the twelve boys who in 1892 left our reservation to go to the Government contract school for Indians, situated in a large Pennsylvania city and known as the ______ Institute. I had left home for the school with a great deal of hope, having said to my mother: "Do not worry. I shall soon return to you a better boy and with a good education!" Little did I dream that that was the last time I would ever see her kind face. She died two years later, and I was not allowed to go to her funeral. The journey to Philadelphia had been very enjoyable and interesting. It was my first ride on the "great steel horse," as the Indians called the railway train, but my frame of mind changed as soon as my new home was reached. The first thing that happened to me and to all other freshly caught young redskins when we arrived at the institution was a bath of a particularly disconcerting sort. We were used to baths of the swimming variety, for on the reservation we boys spent a good deal of our time in the water, but this first bath at the institution was different. For one thing, it was accompanied by plenty of soap, and for another thing, it was preceded by a haircut that is better described as a crop. The little newcomer, thus cropped and delivered over to the untender mercies of larger Indian boys of tribes different from his own, who laughingly attacked his bare skin with very hot water and very hard scrubbing brushes, was likely to emerge from the encounter with a clean skin but perturbed mind. When, in addition, he was prevented from expressing his feelings in the only language he knew, what wonder if some rules of the school were broken. After the astonishing bath the newcomer was freshly clothed from head to foot, while the raiment in which he came from the reservation was burned or buried. Thereafter he was released by the torturers, and could be seen sidling about the corridors like a lonely crab, silent, sulky, immaculately clean and most disconsolate. After my bath and reclothing and after having had my name taken down in the records I was assigned to a dormitory, and began my regular school life, much to my dissatisfaction. The recording of my name was accompanied by a change which, though it might seem trifling to the teachers, was very important to me. My name among my own people was "Ah-nen-la-de-ni," which in English means "Turning crowd" or "Turns the
crowd," but my family had had the name "La France" bestowed on them by the French some generations before my birth, and at the institution my Indian name was discarded, and I was informed that I was henceforth to be known as Daniel La France. It made me feel as if I had lost myself. I had been proud of myself and my possibilities as "Turns the crowd," for in spite of their civilized surroundings the Indians of our reservation in my time still looked back to the old warlike days when the Mohawks were great people, but Daniel La France was to me a stranger and a nobody with no possibilities. It seemed as if my prospect of a chiefship had vanished. I was very homesick for a long time. After the almost complete freedom of reservation life the cramped quarters and the dull routine of the school were maddening to all us strangers. There were endless rules for us to study and abide by, and hardest of all was the rule against speaking to each other in our own language. We must speak English or remain silent, and those who knew no English were forced to be dumb or else break the rules in secret. This last we did quite frequently, and were punished, when detected, by being made to stand in the "public hall" for a long time or to march about the yard while the other boys were at play. There were about 115 boys at this school, and three miles from us was a similar Government school for Indian girls, which had nearly as many inmates. The system when I first went to this school contemplated every Indian boy learning a trade as well as getting a grammar school education. Accordingly we went to school in the morning and to work in the afternoon, or the other way about. There were shoemakers, blacksmiths, tinsmiths, farmers, printers, all sorts of mechanics among us. I was set to learn the tailoring trade, and stuck at it for two and a half years, making such progress that I was about to be taught cutting when I began to cough, and it was said that outdoor work would be better for me. Accordingly I went, during the vacation of 1895, up into Bucks County, Pa., and worked on a farm with benefit to my health, tho I was not a very successful farmer -- the methods of the people who employed me were quite different from those of our reservation After I had finished with the grammar school I got a situation in the office of a lawyer while still residing in the institution. I also took a course of stenography and typewriting at the Philadelphia Young Men's Christian Association. So practically I was only a boarder at the Institute during the latter part of my eight years' stay there. Nevertheless, I was valuable to the authorities there for certain purposes, and when I wanted to leave and go to Carlisle school, which I had heard was very good, I could not obtain permission. This Institute, as I have said, was a contract Government school for teaching Indians. The great exertions made by the agent, who visited our reservation in the first place, were caused by the fact that a certain number of Indian children had to be obtained before the school could be opened. I do not think that the Indian parents signed any papers, but we boys and girls were supposed to remain at the school for five years. After that, as I understand it, we were free from any obligation. The reason why I and others like me were kept at the school was that we served as show scholars -- as results of the system and evidences of the good work the Institute was doing. When I first went to the school the superintendent was a clergyman, honest and well meaning, and during the first five years thereafter while he remained in charge
the general administration was honest, but when he went away the school entered upon a period of changing administrations and general demoralization. New superintendents succeeded each other at short intervals, and some of them were violent and cruel, while all seemed to us boys more or less dishonest. Boys who had been inmates of the school for eight years were shown to visitors as results of two years' tuition, and shoes and other articles bought in Philadelphia stores were hung up on the walls at public exhibition or concert and exhibited as the work of us boys. I was good for various show purposes. I could sing and play a musical instrument, and I wrote essays which were thought to be very good. The authorities also were fond of displaying me as one who had come to the school a few years before unable to speak a word of English. Over the superintendent of the Institute there was a Board of Lady Managers with a Lady Directress, and these visited us occasionally, but there was no use laying any complaint before them. They were arbitrary and almost unapproachable. Matters went from bad to worse, and when the Spanish-American War broke out, and my employer, the lawyer, resolved to go to it in the Red Cross service, and offered to take me with him I greatly desired to go, but was not allowed. I suppose that the lawyer could easily have obtained my liberty, but did not wish to antagonize the Lady Managers, who considered any criticism of the institution as an attack on their own infallibility. While waiting for a new situation after the young lawyer had gone away, I heard of the opportunities there were for young men who could become good nurses, and of the place where such training could be secured. I desired to go there, and presented this ambition to the superintendent, who at first encouraged me to the extent of giving a fair recommendation. But when the matter was laid before the Head Directress in the shape of an application for admission ready to be sent by me to the authorities of the Nurses' Training School she flatly refused it consideration without giving any good reason for so doing. She, however, made the mistake of returning the application to me, and it was amended later and sent to the Training School in Manhattan. It went out through a secret channel, as all the regular mail of the institution's inmates, whether outgoing or incoming, was opened and examined in the office of the superintendent. A few days before the 4th of July, 1899, the answer to my application arrived in the form of notice to report at the school for the entrance examination. This communication found me in the school jail, where I had been placed for the first time in all my life at the institution. I had been charged with throwing a nightgown out of the dormitory window, and truly it was my nightgown that was found in the school yard, for it had my number upon it. But I never threw it out of the window. I believe that one of the official underlings did that in order to found upon it a charge against me, for the school authorities had discovered that I and other boys of the institution had gone to members of the Indian Rights Association and had made complaint of conditions in the school, and that an investigation was coming. They, therefore, desired to disgrace and punish me as one of the leaders of those who were exposing them. I heard about the letter from the Training School, and was very anxious to get away, but my liberation in time to attend that entrance examination seemed impossible. The days passed, and when the 4th of July arrived I was still in the school jail, which was the rear part of a stable.
At one o'clock my meal of bread and water was brought to me by the guard detailed to look after my safe keeping. After he had delivered this to me he went outside, leaving the door open, but standing there. The only window of that stable was very small, very high on the wall and was protected by iron bars -- but here was the door left open. I fled, and singularly enough the guard had his back turned and was contemplating nature with great assiduity. As soon as I got out of the inclosure I dashed after and caught a trolley car, and a few hours later I was in New York. That was the last I saw of the Institute and it soon afterward went out of existence, but I heard that as a result of the demand for an investigation the Superintendent of Indian Schools had descended on it upon a given day and found everything beautiful -- for her visit had been announced. But she returned again the next day, when it was supposed that she had left the city, and then things were not beautiful at all, and much that we had told about was proven. This account was reprinted in Katz and Lehman, eds. The Cruel Years: American Voices at the Dawn of the Twentieth Century (Boston: Beacon Press, 2001), p 199 210.