THE BLACKFEET NATION

The Blackfeet are among the oldest residents of the Northern Plains. The nation consists of four divisions/tribes: The three tribes of the "Blackfoot Confederacy" who continue to reside in Alberta, Canada, are the Pikanii Nation (Peigan Reserve), Siksika Nation (Blackfoot Reserve), and the Kainaiwa (Blood Reserve). In Montana, the reservation that was set aside for the Blackfeet under the provisions of the Lame Bull Treaty in 1855 was and still is known as the Blackfeet Reservation. The United States Government followed the common usage of the time to refer to the Montana Pikanii as Blackfeet. The growing number of whites coming into Montana and the popular press used the same reference: Blackfeet. The Pikanii continue to refer to themselves by their own name well into the 20^th century. Many, especially the older, residents of the Blackfeet Nation still refer to themselves as Pikanii. Some Pikanii also refer to themselves as Amskaapi Pikanii (Southern Pikanii) to distinguish themselves from their northern cousins at Peigan Reserve in Alberta. The majority of the Montana Pikanii now call themselves Blackfeet however, particularly, after the name was officially adopted by the Blackfeet Tribal Business Council under the Indian Reorganization Act of 1934.

Leadership: A Blackfeet Tradition

Long before the arrival of others on the continent, the Blackfeet had developed sophisticated and highly effective forms of governance and social order. The political systems that held Blackfeet united evolved from their nomadic/hunting lifestyle. As long as horses and buffalo were the basis of Blackfeet economy, small family groups (bands) were the primary unit of political organization and identity. The bands were loosely formed and fluid in nature since individuals and families were free to change their membership and allegiance based largely on the success and generosity of the band leaders.

The bands’ flexibility also influenced the selection of chiefs. General consensus by band members determined who among them possessed leadership qualities (skills in hunting, ability and bravery in warfare, communication/oratory skills and other expected and desirable attributes).

Matters of importance to the band were resolved normally after being presented by the band leaders to a council of male members for discussion and decisions. Throughout Blackfeet history, women also attained high authority and leadership status in both political and religious endeavors. The Blackfeet have traditionally prized the traits of self-reliance, independence and participation. Early day Blackfeet claimed their "right" to be afforded these basic tribal privileges. Contemporary Blackfeet expect the same.

In 1909, with the sanction of the President of the United State, William Howard Taft, several Indian chiefs and warriors assembled in the Little Big Horn Valley in Montana and participated in the "Last Great Indian Council". Their stories and accounts of history were ultimately published in "The Vanishing Race" written and edited by Dr. Joseph K. Dixon.

One participant was Big Brave, also known as Mountain Chief, of the Southern Piegans (Amskaapi Pikanii). When asked to tell a story of his boyhood years, he said he would prefer instead to describe the management of the camp under two great chiefs, his father, Mountain Chief, and Chief Lame Bull. The following except from his account is but one example of leadership, and of planning and accountability, in an historic Blackfeet way:

I remember the different chiefs in the camps when I was a boy, and how they governed the camp. My father and Lame Bull were living in the same teepee. Each had a medicine pipe. These two chiefs made the plans before they moved the camp. After the plans were made, they took their medicine pipes and placed them against the rear of the teepee. That indicated that the camp was going to remain for another day… The women of the camp were sent by their husbands to note the position of the pipes so they could tell what the plans were… Then the chiefs sent for Four Bear, who asked certain others to go around and tell the people what was to occur… When the camp was about to move, my father and Lame Bull sent for the other leaders and warriors; we called them Crazy Dogs. The Crazy Dogs were told to start before sunrise to find where there was a lot of good, fresh water and a lot of grass where they might camp, and also where they might find the nearest herd of buffalo… Later, husbands told their wives to go see on which side of the teepee the medicine pipes were placed, so that they might know where they were going. If the pipes were pointed in a northerly direction, they knew that the camp was going north… The chiefs started out in procession… After going some distance, they halted; the Crazy Dogs followed, standing on each side, watching the movement of the camp to see that everybody was out. After everybody had left the camp, the chiefs followed the procession… When the new campsite was reached, the chiefs took the medicine pipes and put them on a tripod, and the warriors came and sat around and smoked… When it was time to move again, the chiefs sent for Four Bear (the camp crier) who would go and tell the people that the grass was pretty well taken up. The next morning the wives of the chiefs would take the medicine pipes and put them on the side of the teepee indicating where the next camp was going to be, and thus we went on from camp to camp…

Band and tribal leadership was not inherited but was open to all who could acquire a following. A chief gained a position of influence by displaying the qualities that were valued by the people and by his consistency in exercising these attributes, qualities and/or skills (what the chief was "known for"): honesty, bravery, generosity, speaking ability, etc. A leader’s influence depended on his power to persuade others, and the support of many followers enhanced his power of persuasion. The chief(s) was expected to decide internal disputes, determine camp (band) movements, and speak for the people. The chief was also expected to consult with family heads and make decisions, by consensus, that were in the best interests of the majority.

Contemporary Blackfeet leaders (Board members, Tribal Council members, administrators, etc.) can learn much from their historic counterparts. Whenever the leadership tenets of planning and participation are absent, confusion and indecision result. Modern day leaders are also expected to set direction and be accountable.The people still need, desire, and have the right to know in which direction the "medicine pipes" are pointed.

Early accounts of the Blackfeet described them as an independent people, renowned for both their happiness and for their hostility when challenged. The Blackfeet were known for a fearless brand of warfare that prevented the intrusion of both whites and other tribes. The Blackfeet were the only tribe to confront the Lewis and Clark expedition. One Pikanii lost his life as a result. During the fur trade era, numerous Blackfeet and white trappers lost their lives in bitter skirmishes.

The Blackfeet have proven themselves to be a courageous and hardy people as well. They have endured numerous tragic events and circumstances. Smallpox, massacre, forced starvation, genocide, apartheid-like governmental policies, social engineering, the whisky trade, and more… have not succeeded in eradicating the Blackfeet spirit or presence. They continue to occupy their true homeland.

The Blackfeet Today

Since 1873, the Blackfeet have lived a reservation way of life. Not until 1935, however, were the Blackfeet able to exert some influence in designing a political system of their own. The Blackfeet Tribal Business Council was organized under the Indian Reorganization Act of 1934 as both a business corporation and a political entity. The Council originally had thirteen members but now has nine members, who are elected via a primary and general election from four reservation districts (Browning, Heart Butte, Old Agency and Seville). The year 2000 marks the first time when council members will begin to serve staggered, four-year terms.

Today, the Blackfeet tribal "enrolled" membership exceeds 15,000. Approximately one-half reside on the Blackfeet Nation. The total acreage within tribal boundaries is 1,525,712 acres. Of this total, the tribe owns approximately 250,000 acres; individual Indians own about 700,00 acres; and non-Indians own the remaining 600,000 acres, which amounts to about 38% of the total.

The major concern of tribal government is economic development as unemployment consistently approaches 50% or more. Most employed tribal members work for the tribe, the Indian Health Service, reservation school districts, the Bureau of Indian Affairs, or for small businesses. Agriculture, tourism, and oil and gas production are the leading "industries". Seasonal employment centers around fire-fighting and "pasturing" non-Indian ranchers’ cattle.

Annual "per capita" payments from tribal revenues to enrolled tribal members generally range from $50 to $75. Although it has attempted to respond to community needs, there are indications that the Blackfeet tribal government is not providing effective management of tribal affairs. The Blackfeet, like other reservation governments, are confronted with major problems. These include cultural and geographic isolation, poverty, severely restricted revenue sources, limited potential for economic development, a somewhat untrained workforce, and relative inexperience with governing under a bureaucratic system.

The answers for historical tribal problems and concerns came from the wisdom, ability, and creativity of the people. The answers came from within the tribal community. So it was, and so it can and should be today. Many Blackfeet people, then like now, were/are "known for" their specific skills and abilities. They had/have "power". Modern day and future Blackfeet leaders must recognize the power of Blackfeet values and Blackfeet "ways". They must also recognize and utilize the power and abilities of all others who wish to and can help. In doing so, they will assure that their people enter the next century with dignity, competence, and success.

A Time For Change: The Blackfeet Future

Early-day and contemporary Blackfeet have treasured a high degree of personal autonomy and independence. Self-direction and self-reliance have been prized as has the right to participate. Too often, this fierce sense of personal independence has led to "protecting turf", to being factionalized, and to being divided and conquered. Suspicion and jealousy have been other welcome results.

These values have hampered the development of a strong tribal government and other contemporary Blackfeet organizations and institutions. Times have changed. It is now more important than ever for Blackfeet, individually and tribally, to inspect their values; maintain and celebrate those that are still desirable, and "fine tune" the list to fit modern and future needs. This must be done, of course, with respect for the past and with courage and purpose.

Blackfeet leaders and all tribal members must focus on the word: "collaborate". One definition of "collaborate" is to cooperate with the enemy while the other popular definition is to work together. Two obviously different meanings confront those who wish to collaborate. Collaboration seen as working together can embrace both the value/concept of personal independence and the right to participate.