Henry M. Rice, chairman of the Commission, stated the purpose of the Commission's visit and that according to the Act passed on January 14, 1889, the President was authorized to appoint, within sixty days therefrom, three commissioners to negotiate with the different Bands of Minnesota Chippewas for the cession of all their land. in Minnesota except the White Earth and Red Lake Reservations. and so much of these lands as were not required to fill allotments to the Indians. At Red Lake a two-thirds vote of all the male Indians of eighteen years of age was. necessary before agreement could be reached.
Bishop Marty then addressed the Indians and explained the treaty and its provisions: how the Indians would benefit as well as their children, and that he and the other Commissioners had come at the request of the President and the Great Council of the United States.
Commissioner Joseph B.Whiting then carefully read the provisions of the Act of 1889, phase by phase being interpreted as read into the Chippewa language by Paul H. Beaulieu, interpreter for the commission. Chairman Rice spoke for a few minutes and thanked the Indians for listening so attentively and then gave them until 9 o'clock Monday morning, July 1, to consider its content and to question any parts of the Act. The Council was then dismissed.
The second open council was called at 1:35 P.M. by chairman Rice. A prayer was offered by Bishop Marty. Rice then informed the Indians that the Commission was ready to hear them.
The head Chief, May-dway-gwa-no-nind, spoke up and said that the Indians had gathered in council but did not complete their deliberations. He asked for a renewal of the treaty explanations because he was not present at the first meeting. Chairman Rice explained the provisions again at great length and then the Indians retired for further deliberations. The Indians were promised all the time needed for these deliberations and they continued all the following day with some still undecided in their decisions.
The third council was called to order by chairman Rice at 1:00 P.M. after which Bishop Martin Marty offered prayer. Chairman Rice reminded the Indians that they were promised all the time they needed for deliberations, but that the Commission had fixed three different times for them to meet and the Indians had failed to appear.
Ne-guan-ah-quad [his signature does not appear on the signature roll] stood up and said he was chosen as spokesman for all the Bands of the Red Lake locality (calling for a rising vote about two-thirds of the Indians present were standing) and then proceeded to inform the Commission that their mission was a failure. He said that the Indian's wouldn't sign anything that was blind since they had no voice and no hearing in the matter, about which he expressed no hard feelings.
Chairman Rice explained to them the great mistake they were making and how their pine was being lost and destroyed by fire. If they waited too long it would soon be all gone and then they would get nothing for the pine nor for the land. Commissioner Whiting also addressed the council on the importance of making the agreement now so that they could get the benefits before destruction took place as each year great forest fires were destroying vast amounts of their pine timber and soon the land would be black with the wild game also gone. Bishop Marty then explained their poverty and how the provisions of the agreement could help. He called on each Indian over eighteen to speak out for himself and not through a spokesman as each person was responsible to God for what he did.
Gay-bay-gaw-bow then spoke saying that the Commissioner's word had great weight and although the Indians must respect them as they respect the Great Father, they believed it to their interest not to comply with the provisions of the treaty at this time. He also expressed that their wishes be consulted before they be compelled to sign. At this point, it seems that the Indians objected mainly to the provisions of the treaty being drawn in advance by Congress; without their having a voice in the matter, little realizing that they had a right to change some of its provisions to suit themselves.
Ne-guan-ah-quad explained some grievances and that it was the whites and not the Indians who set fire to the pine. He remarked that the Indians were a peaceful tribe and take things patiently.
May-dway-gwa-no-nind told of fires being set by the settlers while he was on a visit past the Warren's place. Way-me-te-go-zheence complained that the Indians are always blamed for everything that is destroyed on their own reservation. He said the reservation is surrounded by whites and they are the ones that steal the timber and set the fires and cut on our side of the line. [Disagreement as to where the line actually was drawn in 1864 led to this belief and it seems this point was never definitely settled in the past.]
Chairman Rice called for others to speak and carefully told the Indians that they were just listing past grievances and had not even considered the provisions of the treaty for which the Commission was sent. Bishop Marty then called on the Indians of a better mind to come forward and speak and that they need not be afraid as the Commission would stand behind them. He explained the treaty provisions again carefully to all and asked if there were anything wrong in the two points he emphasized.
Ah-nah-me-ay-ge-shig spoke up that he was in sympathy with the provisions but that he was not delegated to speak as the old man was selected to make the last talk for the Indians there. Bishop Marty reminded the Indians that the Commission had to get the signatures of all the male Indians over eighteen years of age, therefore, all must speak for themselves and not through a spokesman as was their custom. Pus-se-nous ex- pressed the feeling that they had thoroughly digested the provisions of the Act that was passed by the whites without their consent and had given their answer. Bishop Marty challenged that statement as being wrong in that consent was given three years prior to a commission sent here. Pus-se-nous agrees that they did give their consent then but said it was their wish to own their land in common and that they will tell the Great Father in Washington what lands they wish to cede. Bishop Marty replied that it was impossible for all of them to go to Washington and they must decide again on this matter and meet at noon the next day.
May-dway-gwa-no-nind (Head Chief) then asked permission to speak and giving his views on the matter expressed his strong opposition to the allotment plan as the chief reason why the Indians were opposed to the treaty. He said he would never consent to any allotment plan and that "I wish to lay out a reservation here where we can remain with our bands forever". He insisted he would stand fast to his decision and that this business of importance was for the older men and not for the younger ones. Bishop Marty said now the Commission is beginning to understand what the Indians want and they can both come to some agreement with a little more understanding if the Indians speak out. Ah-nah-me-ay-ge-shig remarked that they understand well but do not wish to have the .money they get mixed in the treasury with the money of other bands. He then moved they adjourn.
Chairman Rice expressed his pleasure at the progress being made toward an understanding and wanted the Indians to state all their objections to the treaty provisions in detail at the next meeting so they could be taken back to the President. Bishop Marty asked if they wished to meet at the same time the next day. It being July 4, a usual day of celebration, didn't make any difference as May-dway-gwa-no-nind said that no amusements were planned. He also reminded the Commission that they had no watchers to keep the appointed hour and likely couldn't tell time anyway. The council adjourned after Nay-ay-tah-wub asked if the hunter was hunting that day. Chairman Rice said he was and they would be notified if he got any results.
May-dway-gwa-no-nind (Head Chief ) expressed objections to Mr. Nelson (whom they called "Ground Squirrel'') antagonizing the people of the reservation for no good reason. He also objected to the allotment plan in general and said that the allotments should be made in severally so the land could be used for their posterity and their granchildren thereafter. He insisted it was their wish to own everything in common that pertained to them and that they did not have a clear insight as to how the money was to be expended.
Chairman Rice explained to the Indians that the Bill containing the provisions in this treaty was introduced two years before in Congress and was then amended in Committee, amended by the Senate and finally amended again by the joint committee of both House and Senate after which it was examined by the President and his Cabinet and finally signed: Rice also explained the conditions on other reservations that they had visited and why the reservations had to be surveyed. He emphasized that the Red Lake Reservation had not been surveyed and allotments couldn't be made at this time. The Commission was mainly interested in getting an agreement on the boundaries at this time, he said. Bishop Marty then assured the Indians of the honesty and integrity of both Senator Rice and Commissioner Whiting who were long time friends of the Indians and why they, as a Commission, wanted an honorable agreement. He said that in their opinion, the treaty and provisions were in every way to the benefit of the Indians.
Nah-guan-e-gwon-abe again expressed their opposition to putting the money in one fund for the Chippewas or as he said, 'consolidation of the fund". He said the Indians still lived in fear of the "Ground Squirrel" (meaning Mr. Nelson). Bishop Marty said they must live as neighbors and help each other and because the money would all be put in one fund didn't mean it had it be shared with other reservations.
Ne-guan-ah-quad spoke as a scholar and as one who had encouraged learning and school-teaching. He stated that the Pillager Indians were ignorant and foolish people and that the Commission would not succeed with them. Bishop Marty replied that was the reason they came to Red Lake first because the Commissioners knew the Indians here were honest and upright. Pus-se-nous (Still dressed in his natural state covered with blanket) asked Bishop Marty if what he preached about the Great Spirit would last forever. Bishop Marty said, "It will." He then went on to tell the young men about taking up land and going to work farming as the whites do after they get some livestock and farm implements. This would help them in their living.
Ah-nah-me-ay-ge-shig asked again for answer to his question the day before about land that had been reserved by them but taken over by the lumbermen for which no money was received. Bishop Marty said he would report it to the Great Father (President).
Nah-guan-e-gwon-abe told of the first treaty (1864) and about the stealing of pine on the reservation by lumbermen. He complained about the annuities getting smaller every year and that they weren't getting the correct amount of money for the cutting of logs upon their land by the lumber camps. He said, "I was the one selected to show the line to the surveyers. The government surveys do not comply with that line; some- body has cut it off. Whose knife was used to slice off that piece of land?"
Chairman Rice replied also to a question by Gay-bay-gah-bow and said what they had spoken was taken down by the recorder and would be sent to Washington for consideration since the truth of these statements had to be checked. He also explained just what money the Indians would receive after the agreement was signed and how it would increase each year for fifty years. The Indians were reminded that the Missionaries also were going to spend large amounts of money for improvements as soon as the negotiations were made and that would provide lots of work for the men.
May-dway-gwa-no-nind addressed the Indians and told them not to be hasty yet to sign an agreement but to deliberate upon it and come to a conclusion. Mis-eo-ge-shig-wabe spoke out that the words of the Chief had fallen with favor in his ears and that they would deliberate upon something that was useful.
Chairman Rice expressed his pleasure to the Indians in seriously considering the grave matter and said the Commission would meet them the next morning at 9 o'clock. He also reported that the hunter had killed a moose the day before and it would be given to them that evening.
Commissioner Whiting reminded the Indians that in transacting business the white men see each other and send their trusted agents. Way-Way said he speaks as the mouthpiece of the Chiefs and that it was not essential that every Indian man should have a voice in the council. He said he was figuring out depredations and wanted help in figuring but Commissioner Rice said that wasn't their mission here. Rice then raised and displayed the Commission which he explained to the Indians. was their only authority from Washington. Way-Way questioned the Commissioners' authority as he said they were the Commissioners appointed by the President that was not now in office.
Chairman Rice answered both Way-WayShaw-wun-ah- cunig-ish-kung whose words he said were like those of children and not as wise men. However, he said we know now and have known for some time that those that are not your friends have been putting these words in your ears. Commissioner Whiting addressed the Indians next telling them that Chairman Rice was a great man and their friend and they should receive him properly and treat him with respect instead of with insults. Bishop Marty became very stern and to the point after excusing the insults of the two young Indian men. He said the Commission would give them one more day to accept their proposition and all those that wanted to accept should come at 9 o'clock in the morning and the rest should stay away. It is sad to find the Indians guided by their enemies instead of by their friends, he said. It is easy to lead them wrongly, and difficult to lead them right He reminded them that they were free to listen or not but they should not insult those that were sent to them for it was the Great Father that sent the Commission here.
The Council was opened shortly after 9 o'clock in the morning with a prayer by Bishop Marty. Chairman Rice greeted the group that was assembled and asked that all respect each other when speaking.
May-dway-gwa-no-nind (Head Chief) paid his respects to Chairman Rice as a great man he had known a long time and said the other members of the Commission were known for many years as men of "note."
Nah-gaun-e-gwon-abe begged patience while the Indians get all these propositions straightened out in their mind.
I-een-ge-gwon-abe expressed delight at this meeting and hoped there would be mutual respect for each other's feelings and that they would come to some understanding.
Mays-co-co-no-yay also expressed that there be mutual respect on this day and said he had been a close listener of all that was said.
Wah-baun-e-quay-awsh hoped for things to straighten out so they could strictly maintain respect for each other.
After a series of these seeming apologies, Ah-nah-me-ay-ge-shig said he was looking favorably to their coming to an understanding and wanted to hear the Head Chief speak and he would follow.
May-dway-gwa-no-nind said he would talk to the Commissioners after he spoke to the Indians as follows: "My friends, it is well to meet the commission understandingly. You can not be blamed on account of your ignorance for taking different positions. For my part, I am getting aged; I see that I shall be called upon by the Master of Life to deliver an account of myself. I cannot sacrifice your interests on account of my feelings. At my age I must do as my fathers have done; I must look to my grand children and their children's grandchildren; I must look after the benefit of all. I shall be dead when you receive the benefits of this work. If it pleases the Master of Life that this should be a blessing to us, it will be because we follow the advice of those who are sent to us, and who say they are our special friends. I do not want to hide anything; I want to give a fair expression of my views. I want to reserve enough land here, if the commissioners will consent and the arrangement is concluded. If not, we must perserve and try to gain our point. It is to our interest to do so, if we make a mistake, it is for a lifetime. I will ask you to be patient. We are willing to make an arrangement, but we must be very careful and make no mistake. Speak respectfully to the commission. Let nothing mar our intercourse I beg that of you."
Then addressing the commissioners he said, "My friends, 1 salute you and our other friends sitting here. This property under discussion, called Red Lake is my property. These persons whom you see before are my children. They own this place the same as I own it. My friends, I ask that you reserve the whole of the lake as ours and that of our grandchildren hereafter.
It is our wish that there be no consolidation, but that whatever we get here we should get alone. That we should receive. solely, the profits of our reservation. We want an expression of your views again. We don't wish that your mission here should be a failure. We wish it to be a success. We wish to hear once more about receiving ourselves the proceeds of our own land"
Chairman Rice said the Commission certainly did not come to do any injustice to the Indians and they felt and believed that the Indian's rights were amply protected by the carrying out of the provisions of the Act. He then explained the cost of the surveys which had to come out of the sale of the lands. He related the history of the whole Chippewa nation and parts of some of the treaties made earlier. He assured the Indians that they would part with nothing nor sell nothing until an agreement on the boundaries was reached and to the mutual satisfaction of all.
Mis-co-ge-shig-wabe stated where he would like some boundary lines drawn and wanted to know more of the allotments to be made.
May-dway-gwa-no-nind (Head Chief) again reminded the Indians of all the interests to be considered and that they should not be hasty.
Nah-gaun-e-qwon-abe asked that the council adjourn so all interests could be taken care of and an understanding reached to which he said they would guarantee.
Chairman Rice said he would cheerfully agree to adjourn and set 2:00 P.M. as the time to meet again.
Nah-guan-egwon-abe said they were deliberating with a good heart but was sorry that the man issuing rations is always changing and said "We are hungry while deliberating," Chairman Rice promised he would check into the matter after which Pus-ne-nous said, (Addressing the Indians "If there were many people coming together from different sections after the same thing; if one of them had a dish which was very sweet which he called the others to taste, and each one as he tasted would say, 'How good that is,' it would be like our meeting the commissioners We have all made a mistake, but now when we meet the Commissioners we find the dish they have to offer us is very sweet and we like it."
Bishop Marty opened the council with a prayer and Chairman Rice then called the council to order. Rice asked the Chiefs and Indians that lived the greatest distance away to come forward first and mark out the part of the reservation they wished to retain. Interpreter Beaulieu stated that Chief Mays-co-co-no-yay (Moose Dung) has forty-two families in his band and wants land on Thief River west of Red Lake Chief May-dway-gwa no-rind on this side of the lake (South and east) has eighty- three families. Chief I-een-ge-gwon-abe said his selection was on Thief River on the north side of the lake and he wanted to know the status of the Indians on the "other side" (North and East) and if he could cut a road through from Rainy Lake and bring his people down within the reservation. Bishop Marty replied that he could do so.
May-dway-gwa-no-nind (Head Chief) chose this time to speak and complained a little about the price range of the pine that was to be sold as much too cheap according to the figures given in the provisions of the agreement. He wanted the per capita payments to be increased from $9.00 to $10.00 if possible. Then he insisted that all their children, grandchildren and their great grandchildren be given the advantage of learning from books so that they should know how to read and write. He referred to "these men of prayers.'' [meaning Bishop Marty}and the "other man of prayers" [likely the Episcopal] two different sects-- as "the kind we like here, the two denominations." The Head Chief said "We believe that that is the only way by which our children will rise from ignorance and poverty to prosperity so they can live as the whites do."
May-dway-gwa-no-nind (Head Chief ) then praised the Commissioner as men of no common character but as great men knowing how to pity the Poor and how to be considerate in their dealings. After these words of praise he stated he would accept the Commissioners proposition if they would also accept theirs as he said this tribe is growing from year to year and the Chiefs feel it their duty to protect the forest and the meadows for the children coming after them. He went on to say that they wished to guarantee to our posterity some security and that is why we demand the reservation boundaries as we have outlined them on that paper and that it was not greediness that influences them. Finally, he said, "We want the reservation we now select to last ourselves and children forever." I shall touch the pen with the understanding that all you have said to us is the truth and the truth is the words of our Great Father.
Nah-guan-e-gwon-abe (Leading Feather, the second oldest chief spoke next saying to the Commissioners. I speak with authority as its up to me to outline the land we wish to keep intact for ourselves and all those that weren't represented at the meeting that may later want to come back to the reservation and cast their lots with us. The members of the Commission and the Agent of the reservation then questioned the Indians at length as to the quantity of pine on the tract of land they decided to reserve from the cession.
Ah-nah-me-ay-ge-shig (Praying Day), another chief of importance also outlined the land that the Red Lake Indians wished to reserve and said if the Commissioners fix the boundaries as they had outlined, they were ready to sign.
I-een-ge-gwon-abe (Changing Feather) a leading chief on the north side of Red Lake spoke as to the status of hi Indians living on the north side of the lake and wanted to know if they could be brought down within the reservation and if a road could be cut through to the reservation. Some of his group lived as far as Rainy Lake. BishopMarty assured him that it was possible to cut the road and bring his clan within the reservation. I-een-ge-gwon-abe replied by saying kit' he was in sympathy with accepting the proposition but would not sign the treaty or agreement until he saw some of the benefits. [He and some of his followers -- Pagans on the North side -- were the few that refused to sign the agreement. His age at this time was fifty.]
May-co-co-no-yay (Red Robed) a chief near Thief River commonly called Moose Dung stated that the young men had submitted the outline of the reservation they wished to retain and that it contained swamp land . valueless to the whites but of some value to the Indians as there was much wild game on it which could be used for subsistence. Therefore, they wished to keep it for their children and their children's children.
Wah-baun-e-quay-awsh (Dawn Sailing) expressed his wish that a road be left open to the reservation from Lake of the Woods so that some children who had married there but belonged at Red Lake could come back. [He did not sign the agreement.]
Pus-se-naus (Slapping off Flies) a ranking Chippewa man asked the Commissioners to accept the wishes of the Chiefs and the young men of the reservation and that the agreement should also contain the statement "no liquor be introduced over the lines of the reservation." Agent B.P. Schuler said he would take care of that and if they caught any man in the act to lock him up.
Chairman Rice acknowledged the Indian's proposition but thought they made some mistakes in the lines the had drawn and said he thought they could change them so that the Indians still got all they wanted or needed He suggested that the Indians leave open the mouths of some of the streams that run through their pine land so the lumber companies could get the timber out and this way they would get more money for the timber. Rice said if the lumbermen were forced to work in the midst of the Indian women and the children of the reservation, there would be trouble sooner or later which would be detrimental to the tribe. After going over the proposed lines with the Indians and the chiefs, a few changes were made to the satisfaction of the Indians. Then Chairman Rice asked John English to come forward and witness the signatures of those that signed the agreement.
Henry Beaulieu proceeded to take signatures of the Indians and there was not a dissenting voice raised as to the signing of the instrument.
Nah-guan-e-gwon-abe asked about the down timber and if the Indians would get the money from its sale. Rice said they were writing it down and asking that it be given to the Indians up to the time the examiners commence work. Nah-guan-e-gwon-abe also requested that they be furnished every six months with a statement of the progress of the sales, collections, and revenue from the timber. He wanted to hear again from the Commissioners the promise that the agreement would be carried out as the Indians had been told. He also wanted it understood that none of the money from this arrangement could go to pay old debts.
Bishop Marty said Chairman Rice was tired of talking and answering questions so he was asked to do so. He assured the Indians that the Government of the United States would certainly carry out its promises or they as a commission would never have taken it upon them- selves to come. He reminded the Indians again the Congress had already said "Yes" by passing the Act of January 14, authorizing the President to appoint a Commission to make the agreement with the Chippewa Indians of Minnesota so now it was up to the Indians to say "yes" or "no" to the negotiations. Bishop Marty also encouraged the young men to go to work and learn to farm and build houses.
Chairman Rice answered the question of the down timber again by telling the Indians to remember that it was not in the treaty but they would strongly recommend that the proceeds go to the Indians. He reviewed just how much money they would get and how it was to be paid to each person for a period of fifty years.
Shaw-wun-ah-cunig-ish-kung (Threading the Southern Earth) asked three questions and Rice said he should see the Agent about them as that was his business. About having an Agent living in their midst, Rice said when the time comes we will try to have one appointed that can live at Red Lake. Shaw-wun-ah-cunig-ish-kung said he didn't want to be in the way of those that want to sign and he would sign when he saw the name of the present president of the commission.
May-dway-gwa-no-nind (Head Chief) made his last talk at this council and asked that no liquor shall ever come on this reservation saying, "It would be the ruin of all these persons that you see here should that misfortune come to them". He also asked that a trader be allowed to live among them with stores of goods so the Indians could make purchases according to the needs and never want of opportunity when they desire to make purchases. He then asked Chairman Rice to sign the instrument before he did.
Bishop Marty expressed wish that all the Indians should remember as long as they live the words spoken by their Venerable Chief.
Way-Way said he had nothing to say in opposition to the agreement and was ready to sign but wanted to follow the example of Old Chief.
The Old Chief, May-dway-gwa-no-nind signed the instrument soon after the close of the last speech by Way-Way, and was followed by other Chiefs in order of rank, after which a large majority of the Indians present signed.
Chairman Rice thanked the Chiefs and the Indian people for their patient attention in all the councils and hoped they would be in a prospering condition as the time goes on. As a parting friend, he bid them a kindly good-bye and declared the council closed.
The Treaty and Agreement of 1889 was signed by the Following Chiefs:
1. May-dway-gwa-no-nind(He that is Spoken to) Chief 82 X Seal
2. Nah-gaun-e-gwon-abe (Leading Feather Chief 71 X do
3. Mays-co-co-caw-ay (Red Robed) Chief 64 X do
4. Ahnah-me-ay-ge-sh (Praying Day) Chief 63 X do
5. Naw-ay-tah-wowb (Sitting Alone) Chief 41 X do
6. *
7. Nah-wah-quay-ge-shig (Noon Day) Chief 32 X do
*I-een-quay-ge-shig (Changing Feather) Chief 50 (did
not sign the agreement.
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The crucial cession clause in the agreement:
We, the undersigned, being male adult Indians over eighteen
years of age, of the tribes and bands of Chippewa Indians occupying
and belonging to the Red Lake Reservation, in the state of Minnesota,
do hereby certify and declare that we have heard read, interpreted
and thoroughly explained to our understanding, the Act of
Congress approved January 14, l889. entitled "An Act for the
relief and civilization of the Chippewa Indians in the State of
Minnesota -- and after such explanation and understanding, have
consented and agreed to said act, and have accepted and ratified
the same, . . . and do hereby grant cede, relinquish, and convey
to the United States all our right, title, and interest in all land as
is not embraced in our described boundaries.
This agreement was signed by 247 members of the bands on July 8, 1889. It had taken only about eight months since the act was passed to take up most of the valuable Ojibwe land for the United States. Chairman Rice and his Commission were remarkably efficient.
These minutes were taken from Mittelholtz' Historical Review of the Red Lake Indian Reservation, copyright 1957 by the Beltrami County Historical Society. Reprinted with permission.
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