valuable line of work. To assume the responsibility of a schoolroom is a powerful force in the development of a teacher. Familiarity with programs, with good text-books, and with all the minor details of the schoolroom is no slight aid; but responsibility transforms the careless, impertinent, sullen, impatient student into the careful, polite, cheerful, self-controlled teacher. One of our Indian girls last year, who was notorious for her sulkiness, met her Waterloo in the practice room, where she was obliged to deal with her exact facsimile. What should she do with Susie ? If Susie made a mistake she would not read again. She would just stand still and look as if she did not see or hear anybody in the world. The foresight, the quick encouragement, the determined will necessary in dealing with Susie, the delight of success, actually changed this girl's entire demeanor, and the responsibility thrown upon her developed an undreamed-of strength which will make her a most valuable teacher of her race.

But let us not think for a moment that practice-teaching alone is sufficient. Practice-teaching establishes right habits of the teaching art. Leaders in education, as in any sphere of human activity, must have right habits of work, but they must also be masters of themselves and capable of directing their own powers at will. This is to be attained only thru a knowledge of the principles of society and education.

To summarize: In my opinion the function of the teacher of Indian schools is one on which the very lives of his pupils depend. It is the substitution of civilization for barbarism. That teacher alone can effect this work who goes into it with a spirit of service, with a conscious substitution of the ideals of civilization for those of barbarism. This demands wisely chosen subject-matter, a knowledge of society and of the laws of mind. It demands enthusiasm guided by the principles of psychology and sociology, and it involves the application of these principles under supervision. Teachers with this training will bring their pupils into a fellowship with the civilized world, and the Indian will then become a valuable American citizen.

THE TEACHING OF TRADES TO THE INDIAN

F. K. ROGERS, HAMPTON NORMAL AND INDUSTRIAL INSTITUTE,

HAMPTON, VA.

[AN ABSTRACT]

My first experience with Indians was in the late summer of 1897, when I met a score or more who had just arrived at Hampton. When these Indians arrived, many of them were not more than once removed from barbarism and had been transported from 1,500 to 2,000 miles, in order

that they might complete their education by industrial training at Hampton. One question that bothered me was: Has the Indian the mental capacity for the complicated problems associated with the trades? This has been solved to my entire satisfaction in the affirmative.

reasons.

I have reached the point where I feel that genius should be recognized in red, black, or white, but that the diverting of an Indian from his natural bent is not to be done without serious consideration and especially good An interesting incident connected with this thought comes to my mind. A young Papago arrived at Hampton a year ago, and, when questioned as to what he wanted to do there, surprised us by saying that he wished to learn the machinist's trade. This from a Papago seemed so incongruous that we questioned him thoroly, thinking his desire might be only a passing one, which had been aroused, perhaps, by visiting the machine shops before being questioned by us. However, he stood persistently by his first choice, saying that in some parts of his country there were silver mines, and that he had seen some of the mining machinery and knew that they sometimes needed men to set it up and He thought he could find good employment at least as a helper. He was allowed to spend two days a week in the machine shop, and has shown that he has the necessary qualification. for a very good machinist, and he is anxious to keep on. The machinist's trade can be grasped only by one of considerable mental ability, and he must have much good judgment in tracing out cause and effect. It seems to me that what this particular boy must have in order to be most useful is not so much ability to do the delicate handwork necessary to build machinery as ability to size up the general assemblage of parts, to know how things go together and how to repair broken pieces.

run it.

Except in a few cases, Hampton does not believe in the machinist's trade for Indians, but rather emphasizes those industries which may be of use in smaller communities, and that relate more directly to their own home life, as, for instance, house-building, wheelwrighting, blacksmithing, shoe- and harness-making. We feel more and more, too, that in many cases a part of several trades is more beneficial than one. Thus housebuilding should have as a foundation carpentry, but allied with it should be some knowledge of painting, plastering, bricklaying, and enough tinsmithing to enable one to do flashing, gutter, and spout work.

Wheelwrighting, blacksmithing, and a little painting would go well together, and shoe- and harness-making are also closely connected. With all of these trades there should be incorporated as much of agriculture as it is possible to give.

Blacksmithing seems to be as popular a trade as any, and one in which the Indian seems to excel. It is considerable of a revelation to see one toiling away, blowing his own fire, and striking the red-hot iron, with the perspiration rolling from his head in streams.

The Indian boy does very well in mechanical drawing, which should be taught in connection with all trades when the plan of one's work can be expressed on paper. For instance, such trades as the machinist's, carpentry, wheelwrighting, and bricklaying should include mechanical drawing, but printing would not especially need it. Painters, tailors, shoe- and harness-makers should be taught free-hand drawing.

The one thing more than all others to be considered in teaching a trade to Indians is power of adaptability. Teaching a full trade for the sake of its industrial value alone does not appeal to many people who know the Indian's home life and the difficulty he will have among his own people of making a livelihood. In most cases it seems to me that the trade, after all, is only of secondary importance, and the real thing to be gained is the feeling of power which comes with the accomplishment of any difficult task. Let us look for a minute at the blacksmith's trade for the Indian. (I have mentioned before in this paper that it is as popular as any we teach.)

I do not feel that the utilitarian accomplishments of bending, upsetting, and welding, while they are of inestimable value, are the only good things the boy has gotten out of the practice at the forge, but that along with all these processes in the thousand and one modifications and applications comes a mental stimulus, a power of concentration and adaptability, which leads to healthier activities and growth. The same thing is true of any trade or occupation; but as the boy's own inclination and love for a particular kind of skill must be acknowledged to a certain extent in the selection of a handicraft for him, it follows that there will be a general diversity of trades among the boys from any reservation.

Character-building is, after all, the keynote in any kind of education. It may seem to be entirely submerged at times, but, be it classical or industrial, the outcome is not a mere bunch of facts gleaned from the fields of literature and labor, but, along with such, a large measure of power and possibility. Many times to all of us has come the stereotyped expression that the Indian's education is all a mistake, and that it simply in the end makes less of a man of him than he would have been had he grown up in the old way. This may be true in some instances, and it may seem true in many more, taking the present time into consideration, but the thing to be considered is that this is, after all, only the seed-time; the harvest is not yet, tho I think we begin to see signs of its approach.

If I thought we were making carpenters, blacksmiths, and wheelwrights of the Indians, and that they got out of the trades only the cold, hard facts which provide a means of livelihood, I should feel that we were doing a progressive work. What I do believe is that the power that comes with reading and writing, welding and planing, cooking and sewing,

is upbuilding to any race, causing it to grow until its influence is felt as a factor in the common good of mankind. In these days the lack of such power will surely send a race to the wall.

THE TRAINING OF THE INDIAN GIRL AS THE UPLIFTER OF THE HOME

MISS JOSEPHINE E. RICHARDS, HAMPTON NORMAL AND INDUSTRIAL INSTITUTE, HAMPTON, VA.

[AN ABSTRACT]

Miss Alice Fletcher once told of a visit she paid to Sitting Bull, and the plea he made, in view of the changed conditions, for the women of his race.

"Take pity on my women," said he, "for they have no future. The young men can be like the white men- till the soil, supply the food and clothing; they will take the work out of the hands of the women, and the women, to whom we have owed everything in the past, will be stripped of all which gave them power and position among the people. Give a future to my women."

We are surely working along the line of the old chief's appeal when we consider how the Indian woman, as she ceases to set up the tepee, can become the true uplifter of the home.

Let us consider some of the crying needs of the Indian home of the present day, and also the training which will best fit the Indian girls in

our schools to meet those needs.

Let us note first the lack of system in the domestic arrangements of the household, of promptness and orderliness. I think those of us who have firm faith in many native virtues of the Indian would hesitate to claim punctuality and dispatch as among them. The reason may not be far to seek; for, after all, one does not have to go back a very long way in his history to get quite beyond clocks and bells, and all the civilized appliances for keeping the Anglo-Saxon "up to the minute," and enabling a great community of busy workers to act in unison. But what a transformation it would effect in the hogan of the Southwest and the shack of the Northwest, not to mention certain frame houses of some of the more well-to-do, if there were regular hours, and those early ones, for rising and retiring; if meals were prepared and cleared away at set times; if beds were put in order the first thing in the morning; if Monday were washing day, Tuesday ironing day, and so on thru the weekly calendar of a thrifty household! Illustrative of the axiom that order is heaven's first law," I recall an address of Bishop Hare's to a company of Indian students, in which he drew a most practical lesson from the command to the disciples to make the multitude sit down by

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hundreds and fifties, as he carried the principle even into the cabin cupboards and charged the girls to see that the dishes there were arranged in orderly fashion-plates in one pile, saucers in another.

Most closely linked to orderliness is cleanliness. We remember reading a graphic and appalling description of the minutiae of housecleaning operations by a young Indian field matron and her assistant in a neighboring cabin, where the cellar for keeping supplies was a hole under one of the beds, and where other things were on a similar plane of untidiness. A recent letter from the teacher of a camp school speaks of her little pupils as "so bright, quick, ambitious to learn, but oh! so dirty." A running stream furnishes a bath-tub in summer, but in winter a bath is an unheard-of luxury, and a change of clothes once a week or once a month is not to be thought of. It is quite true that on many reservations a crusade against dirt must be waged against great odds, even by the most willing-hearted. The scarcity of water, the clouds of prairie dust, the stream of unkempt visitors, the constant presence of four-footed hangers-on-these are anything but helpful to the young housekeeper. In some favored sections these difficulties do not exist; in not a few instances they are bravely overcome; but the question is an intensely practical one: What sort of training will best prepare our girls to fight these obstacles in their own homes, or in the homes of Indians among whom they may be working?

It is not enough to teach these girls how to sweep and scrub and wash and iron; we must strive so to get them in the habit of being neat in person and surroundings that they really cannot be comfortable otherwise. Perhaps nothing does this more effectually than the "outing system," when the home to which the pupil is sent is of the right sort. The living week after week in a quiet, refined, well-ordered household is of inestimable value in fostering a "noble discontent" with dirt and disorder.

In addition to this we have found a housekeeping cottage to be a very helpful adjunct to the training in dormitories, cooking classes, laundry, etc., during the school year. A member of the faculty was accompanied on a trip to the West one summer by a friend. The latter, struck with the dearth of cooking utensils in the log cabins they visited, remarked: "Why don't you build a cottage at Hampton, put into it a stove, kettle, frying-pan, one or two spoons, and a very few dishes, and teach the girls to keep house with only such appliances ?" The suggestion was acted upon. A tiny, three-roomed cottage (built when we brought on married couples) was fitted up for classes in housekeeping. Its equipment was somewhat more ample than the above, but there was no patent egg-beater, there was not even a rolling-pin until an Indian boy made one in the shop. The screen in the little parlor was the handiwork of a girl who had learned to use tools, and the lounge was a small iron bedstead,