Wisconsin School for the Deaf - Tattler Yearbook (Delavan, WI)

Page 16 text:

Essays............ AN ENDEAVOR TO SOLVE THE INDIAN PROBLEM By DUANE SEYMOUR TO solve any problem it is well for one to acquaint himself with the causes of the difficulty. In order to do this, in deuling with the Indian problem of our country, it is necessary to turn back the pages of history to the day when the Red Skins met the occupants of the Mayflower at Plyrat uth Rock. Right then the Indian problem started, and it still continues. Today as we criticize foreign countries for cruelty and greed, are they not justified in pointing a finger at us and saying. How about your treatment of the Indians? America, you had better sweep before your own door ? Most truly our treatment of the Indians is a chapter in the history of our development of which we are not very proud. Nevertheless, we can be grateful that in recent years the government has awakened to the great need of reform, and has made a great effort to give these original Americans their just dues. In 1620 approximately 850,000 Indians roamed the forests and plains in a Happy Hunting llround. that had belonged to their ancestors for—nobody knows how long. What was the result of the white man's arrival? He simply moved in ami drove the Indian relentlessly toward the setting sun. As more white men came, the Red Men wen-pushed farther a n d farther westward. Although they fought desperately to hold their land, they were aguin and again overpowered by the vast throng of whites in battle, by tire water.” drugs, the white man’s diseases and vice. Finally nothing was left to them but worthless desert lands. All this time their number had greatly decreased. It was plain to be seen that the Indian race was becoming extinct. As far back as 1862. President Lincoln made this remark: If we get through this war. and I live, this Indian system shall be reformed. And not a great many years later. Uncle Sam woke up. When he realized that something must be done, the Allotment Act went into effect. This was a little over half a century ago. By this plan a certain amount of land was given to each Indian, man. woman, and child, with the agreement that it would be his after he had lived on it for twenty-five years. The purpose of this law was to Americanize the Indian. Schools were established whereby the Indian children could learn American customs and the Knglish language. This resulted in a loss of their ability to weave, to make pottery, and to accomplish other crafts for which the Indian had always been known and admired. However, it seemed quite impossible to make worthy citizens of these people, who were not accustomed to American ways of living. The experiment was put fully to the test. By 1934 practically ninety percent of the 260.000 Indians remaining were homeless, starving, and poverty stricken. They had been b ought down to this low estate simply because crafty, greedy white men had taken advantage of them and gained possession of their land for almost nothing. It was generally agreed that something must be done to overcome this tragic situation. In 1934 a new Bill of Rights for the Indian, the Wheeler-Howard Bill, was introduced in Congress and overwhelmingly passed. By this the old Allotment Law of 1887, which had proved harmful rather than helpful. was repealed and further loss of the remaining Indian lands was stopped. It promoted a new policy to protect tribal life on the reservations, to decrease control by the federal government and increase self government by the Indians themselves. Mr. John Collier, commissioner of Indian affairs, decided that it was better to make an Indian a good Indian than a poor white man. A fund was appropriated to help each tribe acquire a tract of land. Here, the Red Men were to have their own rights and customs restored. To further this Mr. Collier, who, though white of skin, is Indian at heart, obtained money from the government to establish schools and improve the reservations in many ways. On every reservation today one tinds a sincere and growing concern for the three basic

Page 15 text:

BACCALAUREATE SERVICE Sunday afternoon. June I. 1939 ut 2:30 o'clock SCRIPTURE READING PRAYER SONG—“O Come to My Heart Lord Jesus fiunir by Marlene Lerwick Interpreted by l.a Verne Hannon l.orelta Sziililcutki HrrnudiiK' Huu-er B ACC A LA CREATE A DURESS —Rev. Robert H. Eads SONG— .Master. I-et Me Walk with Thee Sun by Mr. Edwin Evanx Interpreted by Loi« SJoiiuut Dorothy Mae Edith Erickson BENEDICTION COMMENCEMENT EXERCISES Wednesday evening. June 7. 1939 at right o'clock SONG— The Miller- Sung by Robert Lowe Interpreted by Carols Davia INVOCATION WELCOME Olady Bavrrfrldt, Cla » President ADDRESS—Miss Susan Davis Dear of Prrohmon Women, University of Wisconsin PRESENTATION OF DIPLOMAS —Supt. T. E. Bray AWARD OF AMERICAN LEGION MEDALS SONG— The Prayer Perfect” Duet by Mrs. IC. Berwick and Mr . Frits Johannexon Interpreted by Ruth Schmidt and Henry Schmidt BENEDICTION ADDRESS OF WELCOME Commencement Emtcuc . June 7, IK39 ISIndy Baverfeldt. Clm«x Prexident Members of the Board of Education. Superintendent. Faculty Members and Friends: In behalf of the class of 1939. 1 wish to extend to you a hearty welcome to these sixty-ninth annual commencement exercises at the Wisconsin School for the Deaf. We are glad to see you here tonight, and we want you to know that we greatly appreciate your presence which indicates your interest in us and in our school. We can hardly believe that this is our last day of school and that tomorrow we must face the wide world with all of its problems and troubles, too. We regret the fact that it is necessary for us to leave this dear school where we have spent so many years of our lives. We must make way for other boys and girls eager for the opportunity to receive the excellent training for life which this school gives every pupil here who is willing to accept it. We shall always treasure the memories of happy school days here and of our friends with whom we have played and worked. We feel very grateful to our Superintendent, the principals, and the teachers and wish to express our deep appreciation to them for helping us reach this goal. Again we thank you for your presence.

Page 17 text:

principled of the Indian Reorganization Act— Indian self government, the conservation of I rid inn lands and resources, and socially directed credit, which means public improvements in the held of education, health, and in relief projects in road building and irrigation. The efforts made in the field of health have resulted in lowering the death rate twelve per cent. Considering the many obstacles that were to be overcome, opposition of those who hud invested money, the Indians’ suspicion of any plan made by the whites for him. and general disrespect for the Indian and his ways, the pro- gress already made has been gratifying. Achievements thus far seem to be leading to a liberal Indian program. While some who have made a careful study of the New Deal think that under it the Indian is happier and more progressive, others among both the Indians and his palefuce brothers object seriously to the plan. They feel that the Indians could be Americanized if a more earnest effort were mnde. and the greed of a certain few white men curbed by legislation. This reformation of the Indian situation is not only interesting but is worthy of every citizen’s whole hearted consideration and support. THE STORY OF OUR FLAG By LILLIAN OSKN OUR flag, as it is known today, is the result of many centuries of struggle and hardships of our forefathers in Europe and America. Its development in the New World symbolizes continued advancement of a powerful but friendly nation. At the beginning of civilization a dag was found necessary. Different tribes of people began using a dag as a symbol to distinguish one tribe or clan—as they sometimes called themselves—from another. The name Hag has an interesting origin. It comes from the Anglo-Saxon word “deogan. meaning to doat, or fly free in the wind. It has the same meaning in many different languages. A national flag, no matter where or what country it represents, is u symbol of patriotism and the good standards of the country. The usual form of a dag is that of an oblong piece of material, either of cotton or of silk bearing signs and figures of what it is representing. The end of the dag. which it fastened to a staff, is called the hoist, and the length, to the free end. is the fly. There are many different ways in which dags are used. On the prow of each ship we see a flag hoisted, showing to which country it belongs. Different positions of a dag are used to form a code by which ships can communicate when in sight of each other. In army camps, in each regiment, on all public school grounds, post offices and many other public buildings, a dag is hoisted some time after sun- rise and floats until before sunset. Flags of different color are often used for different purposes. Each color has a different meuning. A yellow dag on a ship or a hospital is a warning that a person with some contagious disease is under quarantine there; a red flag represents danger: a black flag signifies piracy. However, a black flag is rarely used today. In the early days when the English colonies were being established, u new dag was felt necessary to represent them as one individual organization in a confederation. So in the year of 1701 the British prescribed a merchant flag, with a blue field bearing the cross of St. George in broad red stripes, extending all the way across it. It also bore the diagonal cross of St. Andrew in a narrow white Stripe, in the center of which was a plain white shield. A few years later the New England colonies were allowed to use a blue dag with the red cross of St. George in a white canton, and a globe in the opposite upper corner next to the staff. The globe was changed to a tree on the official dag although it had been used by the colonies for more than thirty years and continued in use with several changes. The idea of a tree is thought to have come from the silver coins, which at that time were minted with the figure of a pine tree on one side. This flag had a background of white, symbolizing purity; with a pine tree in the center. Underneath the tree was printed the words. An Appeal to God.