Instructor's note: In 1.1 (below) Zitkala-Sa refers to her mother's home as a "wigwam," but later (2.2) refers to it as a "tepee."
"Wigwam" describes Eastern Indian structures; the author may have used a term familiar to her Eastern readers. As Sioux, the family's home would have been a "tipi" or "tepee."
Either way, the home is covered in "canvas." Both pictures below show how Indians adapted a European-American industrial product like canvas to traditional uses (see 7.4).

Eastern American Indian canvas wigwam

Plains Indian (Sioux) canvas tipi (1891)

I. MY MOTHER

[I.1] 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. [the Missouri River; see below]

Zitkala-Sa b.1876 in North Dakota on Pine Ridge Indian Reservation (Sioux), pictured above in dark brown.

The Missouri River, which flows through North Dakota and the Pine Ridge Reservation where Zitkala-Sa was born.

[I.2] 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.

[I.3] "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.4] 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.

[I.5] 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.

[I.6] 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."

[I.7] 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."

[I.8] "Mother, who is this bad paleface?" I asked.

[I.9] "My little daughter, he is a sham,—a sickly sham! The bronzed Dakota is the only real man."

[I.10] 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!"

[I.11] 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.

[I.12] "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.

[I.13] "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!

[I.14] "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."

[I.15] 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.

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

[2.2] 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.

[2.3] 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.

[2.4] 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. [<oral-spoken culture>]

[2.5] 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."

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

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

[2.8] "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.

[2.9] 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.

[2.10] 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.

[2.11] 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."  [*Iktomi = trickster in Sioux folklore]

[2.12] 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.

[2.13] 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.

[2.14] 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.

[2.15] 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.

[2.16] 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.

[2.17] 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."

[2.18] 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.

[2.19] 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.

[2.20] 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.

[3.1] 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.

[3.2] 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.

[3.3] 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.

[3.4] 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.

[3.5] 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!

[3.6] 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.

[3.7] 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.

[3.8] 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.

[3.9] 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.

[3.10] 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.

[3.11] 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.

[3.12] So! my shadow had the impudence to sit down beside me!

[3.13] Now my comrades caught up with me, and began to ask why I was running away so fast.

[3.14] "Oh, I was chasing my shadow! Didn't you ever do that?" I inquired, surprised that they should not understand.

[3.15] They planted their moccasined feet firmly upon my shadow to stay it, and I arose. Again my shadow slipped away, and moved as often as I did. Then we gave up trying to catch my shadow.

[3.16] Before this peculiar experience I have no distinct memory of having recognized any vital bond between myself and my own shadow. I never gave it an afterthought.

[3.17] Returning our borrowed belts and trinkets, we rambled homeward. That evening, as on other evenings, I went to sleep over my legends.

IV. THE COFFEE-MAKING.

[4.1] One summer afternoon my mother left me alone in our wigwam while she went across the way to my aunt's dwelling.

[4.2] I did not much like to stay alone in our tepee for I feared a tall, broad-shouldered crazy man, some forty years old, who walked loose among the hills. Wiyaka-Napbina (Wearer of a Feather Necklace) was harmless, and whenever he came into a wigwam he was driven there by extreme hunger. He went nude except for the half of a red blanket he girdled around his waist. In one tawny arm he used to carry a heavy bunch of wild sunflowers that he gathered in his aimless ramblings. His black hair was matted by the winds, and scorched into a dry red by the constant summer sun. As he took great strides, placing one brown bare foot directly in front of the other, he swung his long lean arm to and fro.

[4.3] Frequently he paused in his walk and gazed far backward, shading his eyes with his hand. He was under the belief that an evil spirit was haunting his steps. This was what my mother told me once, when I sneered at such a silly big man. I was brave when my mother was near by, and Wiyaka-Napbina walking farther and farther away.

[4.4] "Pity the man, my child. I knew him when he was a brave and handsome youth. He was overtaken by a malicious spirit among the hills, one day, when he went hither and thither after his ponies. Since then he can not stay away from the hills," she said.

[4.5] I felt so sorry for the man in his misfortune that I prayed to the Great Spirit to restore him. But though I pitied him at a distance, I was still afraid of him when he appeared near our wigwam.

[4.6] Thus, when my mother left me by myself that afternoon I sat in a fearful mood within our tepee. I recalled all I had ever heard about Wiyaka-Napbina; and I tried to assure myself that though he might pass near by, he would not come to our wigwam because there was no little girl around our grounds.

[4.7] Just then, from without a hand lifted the canvas covering of the entrance; the shadow of a man fell within the wigwam, and a large roughly moccasined foot was planted inside.

[4.8] For a moment I did not dare to breathe or stir, for I thought that could be no other than Wiyaka-Napbina. The next instant I sighed aloud in relief. It was an old grandfather who had often told me Iktomi* legends. [*Iktomi = trickster in Sioux folklore]

[4.9] "Where is your mother, my little grandchild?" were his first words.

[4.10] "My mother is soon coming back from my aunt's tepee," I replied.

[4.11] "Then I shall wait awhile for her return," he said, crossing his feet and seating himself upon a mat.

[4.12] At once I began to play the part of a generous hostess. I turned to my mother's coffeepot.

[4.13] Lifting the lid, I found nothing but coffee grounds in the bottom. I set the pot on a heap of cold ashes in the centre, and filled it half full of warm Missouri River water. During this performance I felt conscious of being watched. Then breaking off a small piece of our unleavened bread, I placed it in a bowl. Turning soon to the coffeepot, which would never have boiled on a dead fire had I waited forever, I poured out a cup of worse than muddy warm water. Carrying the bowl in one hand and cup in the other, I handed the light luncheon to the old warrior. I offered them to him with the air of bestowing generous hospitality.

[4.14] "How! how!" he said, and placed the dishes on the ground in front of his crossed feet. He nibbled at the bread and sipped from the cup. I sat back against a pole watching him. I was proud to have succeeded so well in serving refreshments to a guest all by myself. Before the old warrior had finished eating, my mother entered. Immediately she wondered where I had found coffee, for she knew I had never made any, and that she had left the coffeepot empty. Answering the question in my mother's eyes, the warrior remarked, "My granddaughter made coffee on a heap of dead ashes, and served me the moment I came."

[4.15] They both laughed, and mother said, "Wait a little longer, and I shall build a fire." She meant to make some real coffee. But neither she nor the warrior, whom the law of our custom had compelled to partake of my insipid hospitality, said anything to embarrass me. They treated my best judgment, poor as it was, with the utmost respect. It was not till long years afterward that I learned how ridiculous a thing I had done.

V. THE DEAD MAN'S PLUM BUSH.

[5.1] One autumn afternoon many people came streaming toward the dwelling of our near neighbor. With painted faces, and wearing broad white bosoms [necklaces?] of elk's teeth, they hurried down the narrow footpath to Haraka Wambdi's wigwam. Young mothers held their children by the hand, and half pulled them along in their haste. They overtook and passed by the bent old grandmothers who were trudging along with crooked canes toward the centre of excitement. Most of the young braves galloped hither on their ponies. Toothless warriors, like the old women, came more slowly, though mounted on lively ponies. They sat proudly erect on their horses. They wore their eagle plumes, and waved their various trophies of former wars.

[5.2] In front of the wigwam a great fire was built, and several large black kettles of venison [deer meat] were suspended over it. The crowd were seated about it on the grass in a great circle. Behind them some of the braves stood leaning against the necks of their ponies, their tall figures draped in loose robes which were well drawn over their eyes.

[5.3] Young girls, with their faces glowing like bright red autumn leaves, their glossy braids falling over each ear, sat coquettishly beside their chaperons. It was a custom for young Indian women to invite some older relative to escort them to the public feasts. Though it was not an iron law, it was generally observed.

[5.4] Haraka Wambdi was a strong young brave, who had just returned from his first battle, a warrior. His near relatives, to celebrate his new rank, were spreading a feast to which the whole of the Indian village was invited.

[5.5] Holding my pretty striped blanket in readiness to throw over my shoulders, I grew more and more restless as I watched the gay throng assembling. My mother was busily broiling a wild duck that my aunt had that morning brought over.

[5.6] "Mother, mother, why do you stop to cook a small meal when we are invited to a feast?" I asked, with a snarl in my voice.

[5.7] "My child, learn to wait. On our way to the celebration we are going to stop at Chanyu's wigwam. His aged mother-in-law is lying very ill, and I think she would like a taste of this small game."

[5.8] Having once seen the suffering on the thin, pinched features of this dying woman, I felt a momentary shame that I had not remembered her before.

[5.9] On our way I ran ahead of my mother and was reaching out my hand to pick some purple plums that grew on a small bush, when I was checked by a low "Sh!" from my mother.

[5.10] "Why, mother, I want to taste the plums!" I exclaimed, as I dropped my hand to my side in disappointment.

[5.11] "Never pluck a single plum from this brush, my child, for its roots are wrapped around an Indian's skeleton. A brave is buried here. While he lived he was so fond of playing the game of striped plum seeds that, at his death, his set of plum seeds were buried in his hands. From them sprang up this little bush." [a brief origin story! Does the mother speak of all such bushes, or of a single bush?]

[5.12] Eyeing the forbidden fruit, I trod lightly on the sacred ground, and dared to speak only in whispers until we had gone many paces from it. After that time I halted in my ramblings whenever I came in sight of the plum bush. I grew sober with awe, and was alert to hear a long-drawn-out whistle rise from the roots of it. Though I had never heard with my own ears this strange whistle of departed spirits, yet I had listened so frequently to hear the old folks describe it that I knew I should recognize it at once.

[5.13] The lasting impression of that day, as I recall it now, is what my mother told me about the dead man's plum bush.

VI. THE GROUND SQUIRREL.

[6.1] In the busy autumn days my cousin Warca-Ziwin's mother came to our wigwam to help my mother preserve foods for our winter use. I was very fond of my aunt, because she was not so quiet as my mother. Though she was older, she was more jovial and less reserved. She was slender and remarkably erect. While my mother's hair was heavy and black, my aunt had unusually thin locks.

[6.2] Ever since I knew her she wore a string of large blue beads around her neck,—beads that were precious because my uncle had given them to her when she was a younger woman. She had a peculiar swing in her gait, caused by a long stride rarely natural to so slight a figure. It was during my aunt's visit with us that my mother forgot her accustomed quietness, often laughing heartily at some of my aunt's witty remarks.

[6.3] I loved my aunt threefold: for her hearty laughter, for the cheerfulness she caused my mother, and most of all for the times she dried my tears and held me in her lap, when my mother had reproved me.

[6.4] Early in the cool mornings, just as the yellow rim of the sun rose above the hills, we were up and eating our breakfast. We awoke so early that we saw the sacred hour when a misty smoke hung over a pit surrounded by an impassable sinking mire. This strange smoke appeared every morning, both winter and summer; but most visibly in midwinter it rose immediately above the marshy spot. By the time the full face of the sun appeared above the eastern horizon, the smoke vanished. Even very old men, who had known this country the longest, said that the smoke from this pit had never failed a single day to rise heavenward.

[6.5] As I frolicked about our dwelling I used to stop suddenly, and with a fearful awe watch the smoking of the unknown fires. While the vapor was visible I was afraid to go very far from our wigwam unless I went with my mother.

[6.6] From a field in the fertile river bottom my mother and aunt gathered an abundant supply of corn. Near our tepee they spread a large canvas upon the grass, and dried their sweet corn in it. I was left to watch the corn, that nothing should disturb it. I played around it with dolls made of ears of corn. I braided their soft fine silk for hair, and gave them blankets as various as the scraps I found in my mother's workbag.

[6.7] There was a little stranger with a black-and-yellow-striped coat that used to come to the drying corn. It was a little ground squirrel, who was so fearless of me that he came to one corner of the canvas and carried away as much of the sweet corn as he could hold. I wanted very much to catch him and rub his pretty fur back, but my mother said he would be so frightened if I caught him that he would bite my fingers. So I was as content as he to keep the corn between us. Every morning he came for more corn. Some evenings I have seen him creeping about our grounds; and when I gave a sudden whoop of recognition he ran quickly out of sight.

[6.8] When mother had dried all the corn she wished, then she sliced great pumpkins into thin rings; and these she doubled and linked together into long chains. She hung them on a pole that stretched between two forked posts. The wind and sun soon thoroughly dried the chains of pumpkin. Then she packed them away in a case of thick and stiff buckskin.

[6.9] In the sun and wind she also dried many wild fruits,—cherries, berries, and plums. But chiefest among my early recollections of autumn is that one of the corn drying and the ground squirrel.

[6.10] I have few memories of winter days at this period of my life, though many of the summer. There is one only which I can recall.

[6.11] Some missionaries gave me a little bag of marbles. They were all sizes and colors. Among them were some of colored glass. Walking with my mother to the river, on a late winter day, we found great chunks of ice piled all along the bank. The ice on the river was floating in huge pieces. As I stood beside one large block, I noticed for the first time the colors of the rainbow in the crystal ice. Immediately I thought of my glass marbles at home. With my bare fingers I tried to pick out some of the colors, for they seemed so near the surface. But my fingers began to sting with the intense cold, and I had to bite them hard to keep from crying.

[6.12] From that day on, for many a moon, I believed that glass marbles had river ice inside of them.

VII. THE BIG RED APPLES.

[7.1] The first turning away from the easy, natural flow of my life occurred in an early spring. It was in my eighth year; in the month of March, I afterward learned. At this age I knew but one language, and that was my mother's native tongue.

[7.2] From some of my playmates I heard that two paleface missionaries were in our village. They were from that class of white men who wore big hats and carried large hearts, they said. [<these missionaries may be Jesuits or "Black Robes," who often wore large hats.] Running direct to my mother, I began to question her why these two strangers were among us. She told me, after I had teased much, that they had come to take away Indian boys and girls to the East. My mother did not seem to want me to talk about them. But in a day or two, I gleaned many wonderful stories from my playfellows concerning the strangers.

[7.3] "Mother, my friend Judewin is going home with the missionaries. She is going to a more beautiful country than ours; the palefaces told her so!" I said wistfully, wishing in my heart that I too might go.

[7.4] Mother sat in a chair, and I was hanging on her knee. Within the last two seasons my big brother Dawee had returned from a three years' education in the East, and his coming back influenced my mother to take a farther step from her native way of living. First it was a change from the buffalo skin to the white man's canvas that covered our wigwam. Now she had given up her wigwam of slender poles, to live, a foreigner, in a home of clumsy logs. [transition between traditional / modern or Indian / white?]

[7.5] "Yes, my child, several others besides Judewin are going away with the palefaces. Your brother said the missionaries had inquired about his little sister," she said, watching my face very closely.

[7.6] My heart thumped so hard against my breast, I wondered if she could hear it.

[7.7] "Did he tell them to take me, mother?" I asked, fearing lest Dawee had forbidden the palefaces to see me, and that my hope of going to the Wonderland would be entirely blighted.

[7.8] With a sad, slow smile, she answered: "There! I knew you were wishing to go, because Judewin has filled your ears with the white man's lies. Don't believe a word they say! Their words are sweet, but, my child, their deeds are bitter. You will cry for me, but they will not even soothe you. Stay with me, my little one! Your brother Dawee says that going East, away from your mother, is too hard an experience for his baby sister."

[7.9] Thus my mother discouraged my curiosity about the lands beyond our eastern horizon; for it was not yet an ambition for Letters that was stirring me. But on the following day the missionaries did come to our very house. I spied them coming up the footpath leading to our cottage. A third man was with them, but he was not my brother Dawee. It was another, a young interpreter, a paleface who had a smattering of the Indian language. I was ready to run out to meet them, but I did not dare to displease my mother. With great glee, I jumped up and down on our ground floor. I begged my mother to open the door, that they would be sure to come to us. Alas! They came, they saw, and they conquered!

[7.10] Judewin had told me of the great tree where grew red, red apples; and how we could reach out our hands and pick all the red apples we could eat*. I had never seen apple trees. I had never tasted more than a dozen red apples in my life; and when I heard of the orchards of the East, I was eager to roam among them. The missionaries smiled into my eyes and patted my head. I wondered how mother could say such hard words against him. [As an inversion of the Genesis story, the missionaries and by proxy Judewin tempt the protagonist with forbidden fruit?]

[7.11] "Mother, ask them if little girls may have all the red apples they want, when they go East," I whispered aloud, in my excitement.

[7.12] The interpreter heard me, and answered: "Yes, little girl, the nice red apples are for those who pick them; and you will have a ride on the iron horse if you go with these good people."

[7.13] I had never seen a train, and he knew it.

[7.14] "Mother, I am going East! I like big red apples, and I want to ride on the iron horse! Mother, say yes!" I pleaded.

[7.15] My mother said nothing. The missionaries waited in silence; and my eyes began to blur with tears, though I struggled to choke them back. The corners of my mouth twitched, and my mother saw me.

[7.16] "I am not ready to give you any word," she said to them. "Tomorrow I shall send you my answer by my son."

[7.17] With this they left us. Alone with my mother, I yielded to my tears, and cried aloud, shaking my head so as not to hear what she was saying to me. This was the first time I had ever been so unwilling to give up my own desire that I refused to hearken to my mother's voice. [As in Genesis, the human protagonist listens to an outsider instead of listening to the parent or parental God]

[7.18] There was a solemn silence in our home that night. Before I went to bed I begged the Great Spirit to make my mother willing I should go with the missionaries.

[7.19] The next morning came, and my mother called me to her side. "My daughter, do you still persist in wishing to leave your mother?" she asked.

[7.20] "Oh, mother, it is not that I wish to leave you, but I want to see the wonderful Eastern land," I answered.

[7.21] My dear old aunt came to our house that morning, and I heard her say, "Let her try it."

[7.22] I hoped that, as usual, my aunt was pleading on my side. My brother Dawee came for mother's decision. I dropped my play, and crept close to my aunt.

[7.23] "Yes, Dawee, my daughter, though she does not understand what it all means, is anxious to go. She will need an education when she is grown, for then there will be fewer real Dakotas, and many more palefaces. This tearing her away, so young, from her mother is necessary, if I would have her an educated woman. The palefaces, who owe us a large debt for stolen lands, have begun to pay a tardy justice in offering some education to our children. But I know my daughter must suffer keenly in this experiment. For her sake, I dread to tell you my reply to the missionaries. Go, tell them that they may take my little daughter, and that the Great Spirit shall not fail to reward them according to their hearts."

[7.24] Wrapped in my heavy blanket, I walked with my mother to the carriage that was soon to take us to the iron horse. I was happy. I met my playmates, who were also wearing their best thick blankets. We showed one another our new beaded moccasins, and the width of the belts that girdled our new dresses. Soon we were being drawn rapidly away by the white man's horses. When I saw the lonely figure of my mother vanish in the distance, a sense of regret settled heavily upon me. I felt suddenly weak, as if I might fall limp to the ground. I was in the hands of strangers whom my mother did not fully trust. I no longer felt free to be myself, or to voice my own feelings. The tears trickled down my cheeks, and I buried my face in the folds of my blanket. Now the first step, parting me from my mother, was taken, and all my belated tears availed nothing.

[7.25] Having driven thirty miles to the ferryboat, we crossed the Missouri in the evening. Then riding again a few miles eastward, we stopped before a massive brick building. I looked at it in amazement, and with a vague misgiving, for in our village I had never seen so large a house. Trembling with fear and distrust of the palefaces, my teeth chattering from the chilly ride, I crept noiselessly in my soft moccasins along the narrow hall, keeping very close to the bare wall. I was as frightened and bewildered as the captured young of a wild creature.

End "Impressions of an Indian Childhood"

> "The School Days of an Indian Girl"