Plains Indian Studies - Smithsonian Institution Libraries
Plains Indian Studies - Smithsonian Institution Libraries
Plains Indian Studies - Smithsonian Institution Libraries
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NUMBER 30 89<br />
and I don't know what to do " (NA, 1895:10,<br />
25).<br />
Religious leaders had little ability to induce<br />
unanimity. Both the Feathered Pipe and the Flat<br />
Pipe keepers. Sitting High and Otter Robe, supported<br />
the cession; yet, the majority opposed it.<br />
Despite the Gros Ventres' belief that ritual authorities<br />
should be in agreement, the elderly leaders<br />
were in conflict with one another. For example,<br />
the Keeper of the Flat Pipe, Otter Robe,<br />
defied Lame Bull, an ex-Keeper of the Flat Pipe.<br />
When the vote was taken, 153 out of 181 adult<br />
male Assiniboines and 37 out of 153 Gros Ventres<br />
voted for the cession. There were just barely<br />
enough votes to satisfy the government that a<br />
majority of the <strong>Indian</strong>s at Belknap favored the<br />
cession. Taking advantage of the remarks of Running<br />
Fisher's group (which were recorded in the<br />
transcript of the council meeting), the commissioners<br />
Pollock and Grinnell claimed to the <strong>Indian</strong><br />
Office that the Gros Ventre opposition to<br />
the cession came from "rebellious youth." Not<br />
surprisingly, the loss of the Little Rockies area<br />
aggravated intratribal dissension among the Gros<br />
Ventres. Lame Bull's death in 1908 and the aging<br />
of Running Fisher lessened the conflict and facilitated<br />
the subsequent institutionalization of a<br />
business council, which had the support of the<br />
whole tribe. By this time, the withdrawal of elderly<br />
Gros Ventre ritual authorities from direct<br />
involvement in tribal politics was almost complete.<br />
Conclusions<br />
From accounts of federal officials and social<br />
scientists in the early twentieth century, it would<br />
appear that the Gros Ventres were, at that time,<br />
more biologically and culturally assimilated into<br />
White society than the Northern Arapahoes and<br />
that this accounts for the contrasts in their political<br />
histories. I have argued that the assimilationist<br />
approach is not adequate to explain the tribes'<br />
divergent patterns of political reorganization.<br />
First, conclusions about the supposed cultural<br />
assimilation of the Gros Ventres were based in<br />
appropriately on statistics that reported the<br />
extent of 6zo/o_^z