Since we have brought about the extinction of tribal and communistic life among the Indians, absolute responsibility for the future of the Indian rests with us. In the olden days, under the general tribal life, the Indians were able to band together and protect themselves. Now that most of our reservations have been cut up, and the Indians placed upon individual farms, it is impossible for them to join in any movement for self-protection. They are now citizens, rather than members of a tribe. Hence, it is quite easy for unscrupulous white persons to take advantage of them. While we thought we were acting in the best interests of the Indian, what we really did, was to destroy natural barriers which formerly kept out the enemy.
One should not object to, or find fault with an established policy, unless one offered a constructive policy in the place of that which he sought to destroy. I have, therefore, pointed out in my Conclusions what, in my opinion, must be done would we save the Indian.
The arts and industries of the Indians (barring a few exceptions) have been modified by contact with the Whites. As an illustration, the beadwork of the Ojibwa, Malecite, Penobscot, Iroquois and others is very different from the art of two centuries ago. Basketry still obtains, but except on the Pacific coast and in the Southwest, much of the textile work is influenced by European culture, and I have therefore omitted a consideration of Indian art in general.
In the chapter on the Navaho there was reference to the extensive blanket industry of that people. There is no danger of the blanket industry becoming extinct, although it may deteriorate because certain well-meaning, but misguided persons desire to superintend the Navaho art.
The basketry is threatened with extinction. The manufacture of beadwork, moccasins and Indian garments continues in various sections of the country, but has become modernized in design and manufacture. With the scarcity of deer, elk and buffalo, substitutes are now employed. This is observed in so common an article as moccasins—which are far inferior to those in use fifty years ago.
When Honorable R. G. Valentine was Commissioner, I made a somewhat lengthy report on the possibilities of aboriginal art, or manufacture, as a commercial asset to the Indians. I recommended that the old basket and blanket weavers, and the few remaining Indians who are skilled in making bead designs, moccasins, and other articles, be encouraged in their native arts. I recommended to the Commissioner that he establish a Bureau of Arts and Industries somewhat different from that one maintained at the present time. That the older men and women should be encouraged to make their baskets and blankets as in olden days, and that these should be marketed through certain agencies and the profits accrue to the Indians. I took the position that it was useless to attempt to instruct young Indians in the arts of their parents. That these persons were properly instructed in the great Indian schools, but that the true expression of aboriginal art was found among the few, old, self-taught persons. Art cannot be superintended, and if we continue such a course we will destroy what remains and have in its place that which is the opposite of true art. Our attempt to “teach” the Indians music ended in failure.