Transcript scenes with passages from Back to the Blanket: A Native Narrative of Discovery Copyright 2006© by James A.

scenes with passages from
Back to the Blanket:
A Native Narrative of Discovery
Copyright 2006©
by
James A. Starkey, Jr.
Author’s Note
Page xiv
It really wasn’t until 1988, when I underwent a life-saving bone marrow transplant for
chronic myelogenous leukemia, a deadly blood disease, that the Indian issue really took
on a life of its own.
Author’s Note
Page xiv
During the rigorous transplant protocol, I was isolated from any human touch in a
laminar air flow room for 45 days; 35 of which , I was under the influence of an
experimental morphine drip that buffered the ravages of treatment and the morbid
thoughts of impending doom.
Author’s Note
Page xiv
Then one night – about two weeks into the process – a frightening experience
occurred.
Author’s Note
Page xiv
As I lay there in the dark with only the dim lights of the nurses’ station out in the hall
filtering into the room, a powerful Native Vision flooded my surroundings.
1
“The Journey Begins”
Maadaadizimagad
Page 3
Too many winters had passed since James and his son Junior had set foot on the
White Earth Indian Reservation. The last time they were there together was the summer
that Junior became gravely ill, stricken with leukemia, a deadly blood disease that
doctors said at best gave him two years to live. And now, six years later, they sat directly
across from each other in the cramped Amtrak sleeping car anticipating a homecoming of
sorts.
1
“The Journey Begins”
Maadaadizimagad
Page 3
Occasionally, they would adjust themselves in the comfortable leather seats while
casually making comments about what they were seeing outside the window of the train,
which was clipping along at a surprising pace across the Northern Plains of Montana.
2
“The Spirit Cries Out”
Biibaagi Manidoo
Page 14
As dusk began to settle in and each new section of track moved the train further eastward,
Junior could sense a relinquishing of the grasp of the present to the past. Far up ahead the
obedient, long line of cars slowly twisted and turned to negotiate the sandy-colored hills,
which had suddenly popped up all around the train like boiling bubbles in a vat of hot tar. The
probing engine forged ahead, at times disappearing from view as if lost in a swelling labyrinth
of desert mounds only to reappear momentarily.
2
“The Spirit Cries Out”
Biibaagi Manidoo
Page 15
Junior could no longer keep the heavy lids of his eyes open, and he could sense the weight
of his head as it began to droop and drift in a downward motion towards his shoulder. The
monotonous rhythm of the train wheels and the continuous ebb and flow of the wave like
motion of the compartment had begun to work its hypnotic magic and lulled him into an
altered state of consciousness: One which he began to recognize.
2
“The Spirit Cries Out”
Biibaagi Manidoo
Page 15
Then in the total blackness, Junior sensed that he was floating, ascending into an ethereal
cavity that was filled with mysterious meaning and symbolism. His limbs had become numb
and light and as if in a surrealistic dream; he was helplessly twirling and tumbling into a
darkened spiral that was the deepest black imaginable. There appeared to be no beginning or
end, and he sensed a boundlessness in time and space.
3
“A Good Way of Life”
Bimaadiziwin
Page 23
As Inini approached his waaginogaan, he paused for a moment to look at all the
village. The tiny, whitish Birch Bark covered domed structures, with the steady, pale
undisturbed streams of smoke lifting from the center hole in each, sat against the
backdrop of the immense emerald trees, which stood powerfully erect around the
small clearing. It was a comforting scene which always impressed him greatly.
5
“The Cycle of Life Begins”
Wayaawiyeyaag Bimaadiziwining Maajisemagad
Page 37
The next morning the village awoke while the sun still slumbered. All possessions that
would be needed for the coming year were tightly packed in the individual family canoes,
and all members patiently readied themselves for the excursion. It was a ritual that had
been ceremoniously carried out for countless generations by the People, yet each year
renewed the promise of a successful Rice Harvest which would sustain them through the
cold Northwood’s Winter.
6
“Four Days of Gathering”
Mayaawandinigejig Niiwo-giizhik
Page 43
Lined on the shore, the band watched as the two Old Men weaved their way through
the slender passageways, which were neatly laid out by the tightly wound stalks of Rice
that jutted skyward, sometimes forming the magnificent arches of an exquisite, water
born cathedral. When the two men in the canoe had canvassed the crop, they sat
motionless. The People on the shore were spellbound, and then the silence was broken
by a loud cry that reverberated from all sides of the lake.
“Owa! The Rice is ready!”
6
“Four Days of Gathering”
Mayaawandinigejig Niiwo-giizhik
Page 46
Deliberately, they inched their way up one narrow passageway and down another.
Silently, the rhythmical swish-swish – swish-swish of the Elder’s coordinated hand
motions had a mechanical, inhuman quality that set against the quiet lake waters and the
echoes of other Rice gatherers off in the distance, created a hypnotic motion that
sustained the two women in an animated trance, as if part of a harvest machine. Swishswish – swish-swish.
8
“We Winter Together”
Nimaamawoo- biboonishimin
Page 57
Three large notches had been carved into Inini's lunar counting stick, which hung on
the wall near his belongings in the communal Winter waaginogaan, and a thick blanket of
snow had silently enveloped the slumbering soul of the Southern Woods. When Rice
Camp had broken, over two moons ago, the band had equally divided up the shortened
crop that was gathered and processed, and the families had left in their small intimate
Hunting Groups destined for the permanent village grounds, which lay in a Maple grove
four days journey to the South.
9
“Hunting”
Gaawosed
Page 67
The turned up toes on his snowshoes were flipping the drifted snow as he shuffled
across the clearing toward where the forest trail began. Both Niikaan and Bizaan watched
as he moved effortlessly through the dazzling white snow cover. Niikaan candidly spoke
to the elderly Bizaan though his thoughts were elsewhere.
“I have always been envious of his grace and balance on snowshoes. His weight is
distributed so evenly, and the frame is hardly pressed into the snow. It is like he is
walking on air."
13
“Changing”
Ayaanji-bimaadizid
Page 89
The reluctant melting snow had begun to rapidly retreat, revealing saturated brown
patches of ground and shallow pools of frigid, crystalline water that peeked through the
thinning frozen crust that was slowly eroding on the lake's surface. More than any other
season in their recent past, the People greeted Ziigwan with exuberance and pronounced
gratitude to the Spirits. After the past six moons, there was much to be thankful for.
13
“Changing”
Ayaanji-bimaadizid
Page 89
The piercing cry of the crow had returned to the forest, and the families had
abandoned their Winter lodges and made the short move to the traditional Iskigamizigan
in a nearby grove of Maple trees. The Sugar Bush was a place where many families
gathered not only to harvest the sweet sap, but to renew old friendships and to discuss
the events that had occurred during the cold, isolated Winter months.
13
“Changing”
Ayaanji-bimaadizid
Page 89
“ After several days in the bush, the camp was a bustling hub of activity, as each of the family
members tended to their traditional tasks: The women reverently tapped the awakening Maples
and gathered the inner bark of the Cedar; the men chipped holes in the thinning ice on the lake
to spear and hook the abundant fish that lay lethargically below; the young girls carried Birch
Bark makakoon filled with the sweet ooze that had slowly run from the wooden spouts to large
sculptured bowls, where they vigorously paddled the sweet sap as it bubbled and spit over the
fire; and the young boys stood guard with tiny bows and arrows to keep small animals away from
the tempting liquid, whose forest fragrance permeated the encampment.
13
“Changing”
Ayaanji-bimaadizid
Page 92
As the young man neared the smaller lodge of the Jaasakiid, which was partially
concealed with drying racks that held the remains of many successful fishing trips and
a cooking tripod, he could see the Old Man hunched over near the fire pit. Coming
closer, he could see that in his left hand he held a bone knife and in his right palm a
large piece of Cedar. He was eyeing the grain of the wood and making small passes
with the knife. Manidoowi stopped before him and respectfully waited for him to
speak.
“I have been expecting you, Ogozisan Nindogimaan!"
13
“Changing”
Ayaanji-bimaadizid
Page 93
“ Soon, they had reached the clearing that was surrounded by tall grass and thick brush,
and the snow had been cleared in several large patches. The Elder stopped at the edge of
the clearing and stared to his left. Following his line of sight, Manidoowi spotted a small,
circular dome-shaped lodge covered with hides. The Old Man continued towards it and
Manidoowi followed. The lodge was no higher than the young man’s chest, and he
recognized it as a Madoodiswan.
“We will spend some time here, Ogozisan Nindogimaan, before we go on.”
14
“Preparations”
Wezhitaajig
Page 95
When Manidoowi had caught up with Gichi Noodin, he was standing near the base of a
huge Birch tree, his head tilted back, looking up the trunk, and his hands placed firmly on
the bumpy bark. He spoke as if conversing with the tree.
"It is said that the higher the platform, the greater the power of the Manidoog! This is a
good tree for a Seeker!”
The young man looked far up the tree and saw where four, strong branches diverged
from the main trunk, more than 20 hands high, and he felt a lump in his throat as he
swallowed.
15
“He Seeks the Dreams”
Onoojitoonan Inaabandamowinan “
Page 99
The waving branches of nearby trees slapped at the wind, and Manidoowi's solid perch
creaked and groaned beneath him. He heard the rumbling echo of the wings of the Animikiig as
they stirred in the Sky above, and then there was a loud crash that arose from the forest floor
below followed by an eerie silence.
“You there – up above! Why are you in the tree?”
A thin voice penetrated the turbid, energized air. Surprised, the Dreamer rose up and looked
over the side of the platform to see a short, slender man dressed from head to foot in a blinding,
luminous white fur that flowed from his shoulders to the ground and trailed behind him in a
narrow strip that flipped and twisted as he moved. His long, loose hair was also a brilliant snowy
hue that fell to his shoulders and subtly blended into his silvery robe.
15
“He Seeks the Dreams”
Onoojitoonan Inaabandamowinan
Page 104
“You look as if you have seen the Spirit World, Ogozisan Nindogimaan!”
The Young Seeker gathered his strength to reply.
“I do not know what to think, Gichi Noodin. There was a slender man in my Dream who
stood in the snow right here and ...”
“Stop! You will not tell me much of your Dream, Manidoo. To discuss it at length would
summon your Spirit Guardian. Save your strength for the walk back to camp. You will not
eat anything until we return."
16
“He Joins the Midewiwin Society”
Midewi
Page 113
Nandodamaage paused. His head remained still while his eyes circled the lodge, looking
for those who do not take the Initiation seriously by allowing their thoughts to wander or
their focus to become distracted by the gathering around the lodge.
“This does not come without its responsibility. For Evil will come to those who do not
respect the rites of the Society. But – worshipping and honoring the tenets will secure one’s
place in this life and the next.”
19
“French Lessons”
Wemitigoozhi-Gikinoo’amaagewinan
Page 124
More than 30 winters had passed since Onizhishi and Zhingos had gone to live with her
People, whose village was nearly four days journey to the North and West from Inini’s
Summer encampment. In that part of the country, the forest was lush with hemlock, pine,
and Maple trees; the rivers flowed clear, swift, and deliberate; untainted lakes teemed with
trout, Northern pike, and sturgeon, and the Sky was filled with eagles, hawks, partridges
and wrens. At times, yellow Birch and poplar groves or gently rolling grasslands emerged
from the thick forest growth only to be quickly swallowed up again by an eager expanse of
yet another enormous stand of straight, tall timber.
19
“French Lessons”
Wemitigoozhi-Gikinoo’amaagewinan
Page 128
When we first came to your People and lived with your parents, there were only a few things
in the village that reflected the Whiteman and his ways. And your father was angry with me, even
then, for not providing you with the things that all the other women had. I admit, there have
been many times that I have even doubted my own judgment. But now – each person seems to
be possessed by the grasp of this Maji-Manidoo and the White Voyageurs even live among us. We
did not need them before, and we do not need them now. Gichi-Manidoo has provided all that we
need. We have forgotten what is important in life. And though I have not liked the way things
have gone, I have grown to accept them. And in that, I am ashamed!
23
“On the Path of Souls”
Jiibay-Miikanaang
Page 181
Contemplating her next move, she paused for a moment. Faint drumming and singing
were coming from the other side of the river, and the steady beat beckoned her, almost
mesmerizing her into forging ahead. Again she held firm, balancing the motion of her body
with the intent of her mind. She looked back on the trail from where she had come, and her
eyes stared off in the disappearing distance as if waiting for something – or someone.
24
“Going Home”
Gaawejig
Page 189
As they entered the perimeter of the village, Zhingos quickly noticed that the number of lodges
had grown. Strange, suspicious faces looked back at them and whispering wove its way quickly
along their path as the two men ambled onward side by side. There were metal kettles hanging
from the cooking fires, and steel axes and knives dangled from the belts of the men that they
saw. Zhingos could not believe what he was seeing as his eyes wandered from lodge to lodge.
“Perhaps this is not my grandfather’s village any longer, Noos!” Naasaab sought to comfort his
father.
“Maybe – but even if it is the village where your grandfather lives, it is not my father’s village.
We will know soon enough!”
27
“The Conjuror”
Jiisakiiwikwe
Page 219
“We have gathered the materials we need for the tents. We will place one here, which is
eight paces from the water’s edge and another, which is eight paces off shore. There.” He
pointed towards the lake. “That one will be in water about waist deep. Each tent will
contain eight of these long poles. Make sure that the saplings are buried one arm’s length
into the soil so that they are firmly planted, and angle the poles slightly outward so that
when we secure them together with eight of these spruce branches, there will be a firm
tension to give it support. Most of you have seen how violently the tent can shake once the
ceremony gets underway.”
31
“Cannibals in the Woods”
Wiindigoog Megwaayaak
Page 264
Mdewakan sat like a crown jewel in the middle of the newly established Minnesota Territory.
Her shallow depths, evolved from marshes in the North to numerous shoals, bars and flats in the
South, which created a symbolic transition between the two worlds of land and water. At times,
the wind would whip without end in every direction creating large waves, which pounded the
pristine shorelines and whistled eerily through the trees that crowded the water’s edge. Her
depths teemed with game fish and in the surrounding forests, deer and other animals thrived.
These were the things that made the Lakota people believe that Mdewakan was a Sacred Place.
But in more recent days, the Ojibweg had occupied scattered pockets around the shores of this
lake that was so large that it reminded them of the stories they had heard about the Great Sea in
the East from where they had migrated centuries before.
31
“Cannibals in the Woods”
Wiindigoog Megwaayaak
Page 268
Just two Winters before, the Whiteman’s spotted sickness had once again ravaged the bands
of the People that lived north of Mdewakan. It was said that it had traveled from the East with the
settlers that came from a place called Wisconsin. Those who were immediately seized by the
disease gathered their belongings and silently plodded deep into the forests to face the Evil curse
alone in an attempt to protect the remaining members from contracting the burning red spots
that the Whites called smallpox. They understood the importance of their sacrifice and accepted
their fate in true Ojibwe stoicism. But those who remained in the village felt a twinge of survivor’s
guilt themselves and packed their belongings, moving to the South end of the lake, if nothing
more than a symbolic gesture signifying their bond with those who had surrendered so much for
the good of the People.
31
“Cannibals in the Woods”
Wiindigoog Megwaayaak
Page 279
“We were coming up from the river and we heard a loud thud that shook the ground
then another and another! We could hear rattling, loud snorting sounds and screaming!
Then more crashes! A gust of cold wind blew by us. It smelled terrible! We did not wait to
hear anymore and began running!” The young boy looked down at his sister, then up at his
grandmother as a look of concern overcame her expression.
Catching his breath, Francoise looked back at the trail and pointed. “Nooko-Baam!
There are monsters in the woods!”
27
“The Letter”
Mazina’igan
Page 279
It is with great concern and consternation that I take pen in hand to inform you of my
despair and deliberations with the heathen savages here in the “New England of the West.”
These six years that have passed since I left the seminary under your tutelage have been
difficult ones, not only in the hardships encountered living in the wilderness, but also as to
ascertain whether or not any progress has been achieved in the conversion of the heathen
souls among our midst. I dare not call these people fools, but as the Scriptures bare
witness, they are morally deficient, and as such “fools” of a sort. For so many, they seem
indifferent to Christianity and its universal message.
39
“White Earth”
Gaa-waabaabiganikaag
Page 377
The Mississippi Bands of the Ojibwe, those initially targeted, would agree to cede
previous parcels of land guaranteed by treaty to achieve this Garden of Eden, where thick
stands of oak, maple, Birch, pine and Cedar flourished, abundant game roamed freely,
ponds and rivers were fraught with fish, and Wild Rice, the staple of life, emerged from the
shallow depths of countless pristine lakes. Everything needed to foster the cyclical pattern
of life for the Ojibweg was there, including a vast diversity of Native plants to sustain and
nurture their Spirituality. And not unlike the biblical paradise, these fruits would not only
prove to be reasons to relocate there but also the temptations to seduce the avaricious
serpents of the outside world, who could destroy what remaining innocence the People
possessed.
39
“White Earth”
Gaa-waabaabiganikaag
Page 377
Four slides
advance on
their own.
Click after
the last
photo.
The seemingly endless prairies of North Dakota spilled across its Eastern border then
eased their way up against the rich pine forests and countless spring fed lakes of Northern
Minnesota. Hidden beneath the fertile, black soil of the Red River Valley, curious beds of
white clay lay dormant, waiting for a Spiritual awakening of sorts. There, in 1867, the White
Earth Reservation arose n some ways from the rhetoric and endless debate of Washington
politicians, but in others from the continual legacy of Ojibwe migration and adaptation,
which had begun so long ago on the Big Water in the East.
39
“White Earth”
Gaa-waabaabiganikaag
Page 378
Within White Earth, a significant portion of the Minnesota Ojibweg would be secluded,
tucked away from the encroachment of White settlers and in a place where they could be
observed and manipulated, molded into a respectable population that would someday no
longer need the assistance of the government and eventually fade into the fabric of the
American society. As the world watched, this transformation would validate the plans of the
politicians and at the same time refute the contradictory claims of the skeptics of social
engineering. Panacea was not too strong of a word to describe the White Earth Experiment.
39
“White Earth”
Gaa-waabaabiganikaag
Page 381
It was not until 1887 that the pressure from outside forces would fully test the White
Earth Experiment. In that year, the Congressional passage of the Dawes Act, more
commonly referred to as the General Allotment Act, began an assault on Indian sovereignty
that would reverberate well into the future. Perhaps buoyed by the success of the White
Earth Experiment, the Dawes Act encompassed sweeping changes that would affect every
Native population nationwide: An absolute assault on the collectivism that bonded the
indigenous people together.
39
“White Earth”
Gaa-waabaabiganikaag
Page 381
All Indian land would be doled out to their Native constituents, full blood and mixed-blood
alike, in parcels of up to 160 acres. Again, a trust period of 25 years would be in place to protect
the recipients from debt and taxes, presumably allowing time to impart upon the incompetent
recipients the knowledge it would take to appreciate the nuances of private land ownership and
the capitalistic economy. Any land beyond the initial allotment was to be placed in surplus and
sold to anxiously awaiting settlers and business entrepreneurs, a fact, which elated those waiting
in the wings who now had a foot in the door. All proceeds from those sales were to be placed in a
trust fund to benefit the People, both then and in the future. Everyone would receive something
from this bold solution. Or so it seemed!
40
“Reaching Out”
Zayaagi-odisaad
Page 391
Only a slight ripple disturbed the tranquility of Many Point Lake as Francoise approached
its Western shoreline. On most days, a brisk wind would stir the lake surface, creating a
pattern of waves that would predictably roll over in an occasional whitecap, the chop and
breeze combining to effectively counter the efforts of steering and paddling the flatbottomed canoe. On those days, the journey could be a worrisome venture. However, today
would be a good day to travel to the other side.
41
“Reaching Out”
Zayaagi-odisaad
Page 408
Continuing along, the trees grew thinner and thinner, and the land began to open up
into the arable plots for which many of the Wiisaakodeg and others had made the trip to
White Earth. The trees in these parts served only to shade the infrequent high peeked
lumber house that sprouted up from the soil like the ripening corn stalks, which lined the
ever-expanding furrowed fields. Occasionally, as he passed by, he would see a man and a
woman standing on their plot of land who would stop what they were doing and eye him
suspiciously until he had sufficiently moved past their property line. He knew what they
were saying about him. “Full bloods should stay back in the jack pines where they belong.”
41
“Reaching Out”
Zayaagi-odisaad
Page 409
In a short time he would pass by the agency and the cold, brick buildings of the St.
Benedict’s Mission School that sat near the tiny lake there. He would keep each at a safe
distance today. No merchant shops to deal with, no agency to provoke angry thoughts of
fraudulent land sales, and no saloon to hear the foul insults of the drunken patrons as they
spilled out onto the streets after a day of heavy drinking.
45
“Forever Stuck in the Middle”
Gaagige-baataashin Naawayi’ii
Page 445
The parade, though early in the morning, was invariably well attended. It would always
assemble in the village from that unusual mélange of Ojibweg, Wiisaakodeg, and
Wayaabishkiiwejig. To Francoise, there seemed to be something patronizing in the way that
those with Native blood would dress up in traditional Indian costumes and walk along the
parade route, stoically poised as their forefathers had been. One could certainly argue that
it appeared as if they were displaying their pride in what used to be, but to Francoise, it
struck him as quite the opposite.
47
“So Soon We Forget”
Miish Wanendamaang Wayiiba Go
Page 466
On this early Friday morning, a slight western breeze blew across the plains and found
its way through the straight, laid out streets of this predominantly, one-story Midwest town.
The strong scent of soil and wheat drifted in the air then mixed with the smell of cow and
pig manure from the stockyards just across the tracks and the creosote-soaked railroad
crossties that firmly fastened the ponderous steel rails to the Earth. It was a confusing
confluence of fragrances, but one that every resident of the small town of Mahnomen,
Minnesota knew well.
48
“Horseshoes, Horseplay, and Horse Sense”
Oshkanzhiikaajiganan, Wedaminojig igaye
Gweyakwendangig Bebezhigooganzhiing
Page 483
“Yeah! Oh! The girls are all fine.” He reached up and wiped the sweat from his brow and
took a deep breath. His ears felt like they were hot and pounding. The warm afternoon air
felt heavy in his lungs and his chest felt tight. “Fitting right in. Sarah and Marge are down in
the Twin Cities. I think I told you that before. Agnes is married to Emil and still living by the
County Courthouse. Ethel and Cordelia are staying and working over at St. Benedict’s
School.”
49
“Black Devils and Pete’s Hole”
Makade-maji-manidoog Owaanikaan Pete Igaye
Page 505
The boys jogged the short distance down to the hole, and they began disrobing as they ran
along. Willie Fairbanks, another good friend, was peacefully floating in the water off shore. Both
Willie’s were related somehow. It had something to do with one of their grandmothers on the
father’s side was a sister to the other’s grandmother. Or something like that. They had tried to
figure it out one time, but never really came up with an answer. But it really didn’t matter much
anyway. Most of the mixed breeds crossed somewhere in their paths. It was only a matter of
tracking it down. They were all from the same side of the tracks, and their families all pretty much
were struggling to keep up in hard economic times.
49
“That Day at the Fair”
A’aw Giizhig Getige-baapinakamigakong
Page 516
It was a little over a mile to the fairgrounds, but it seemed longer today. Main Street was
nearly empty as the two boys raced along the sidewalk: Past Tolke’s Service Station,
Blaeser’s Pool Hall, the Rock Pile Liquor Store, the Rainbow Theater and then the County
Court House was visible. Once there, they would cut over on to the back streets, proceed
for five blocks and the fair grounds would be in plain site. The grounds could not be any
farther north and still be within the town’s limits.
49
“Bitsy and the Boarding School Boys”
Bitsy Ogwiwizensan Ashangegikinoo’amaadiwigamigong Igaye
Page 537
No sooner had the lights gone out, then the muffled whimpering and subdued sobbing
began. The pervasive cover of night allowed the suppressed emotions of the day to
emerge: The mind-dulling drudgery of the daily chores; the threatening classroom
experiences; the anxious confrontation of students and staff; and the sorrowful separation
of families took their toll in the quiet hours just after bedtime prayers. It was almost as if
when the dormitory disciplinarian switched off the lights and the bed check was completed,
there was an emotive release of loneliness, of homesickness and even anger at times that
surreptitiously crept into the large rooms that housed the students of St. Mary’s Mission
Boarding School.
49
“Bitsy and the Boarding School Boys”
Bitsy Ogwiwizensan Ashangegikinoo’amaadiwigamigong Igaye
Page 537
There were five rows of eight interconnected desks, all identical in their black, wrought
iron sides and polished maple tops, bolted to the varnished floor in Sister Dominica’s
classroom. The rows of single seats were meticulously aligned so that the area on the right
side of the room mirrored exactly that on the left. Well-used blackboards lined the
perimeter walls that reached ten feet to the ceiling, where a few cream-colored light
fixtures dangled at the ends of metal conduits, starkly illuminating the pale green interior.
Function took precedence over form as it always did in every aspect of life at St. Mary’s
Mission School.
55
“End of the Line”
Gabekana
Page 577
“Pretty snazzy looking knickers there, ina? This was taken one summer when we had
just come back from boarding school. Not too long after my dad died. It’s out in our front
yard at Mahnomen. You can see the stock yards across the tracks there. Copper City was
just beyond that.” He pointed to a long building that was in the background. “Still hadn’t
had my first pair of long pants yet. Frank bought me a pair during that summer. Made me
feel real grown up.”
55
“End of the Line”
Gabekana
Page 581
“So, we’ll get a cab at the station and then head out to the airport to pick up our rental
car. Then it’s off to the Rez! Sound okay, na?”
“Yeah!” The older man stood up and looked out the window for one last time as the
depot came into view, and the train slowly rolled to a stop. He knew that home was only a
little over an hour away. “Going to be some awful upset folks at the station this morning.
We’re about three-and-a half hours late!”
“Good thing we’re on Indian time, ina?” Both men chuckled at the remark as they
headed for the exit.
56
“The Fire Is Lit”
Ozaka’an
Page 585
“Let’s go down the main drag and see what’s happening!” A little early morning sarcasm fell
from James’ lips.
“Okay, main drag!”
Driving down the wide, two-lane street was like a stroll down memory lane. Everywhere the
father looked, there was a tale to tell. Each story jolted Junior’s memory just a little more, and the
Dream of only a few hours before came vividly rushing back. Staring at the cement sidewalks, he
was struck in awe when he thought it was over sixty years ago that he and Harold had run from
the fairgrounds on the day his dad died. There was a sense of history pulling at his thoughts as
Purchase your copy of
Back to the Blanket: A Native Narrative of Discovery
By James A. Starkey, Jr.
AuthorHouse Publishing
Available at all online book sellers and book stores.
Picture Credits
Slide
Credit
9, 10
www.amtrak.com
11
www.onda.org
14
Minnesota Historical Society
15
www.7thfire.com
16 -19
Minnesota Historical Society
21 – 23
Minnesota Historical Society
24
www.d.umn.edu
26
www.public.asu.edu
28
Minnesota Historical Society
30
www.thunderbay.ca
32 – 33
Minnesota Historical Society
35 – 38
Minnesota Historical Society
40 – 42
Minnesota Historical Society
44 – 52
Minnesota Historical Society