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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

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