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James Willard Schultz Keith C. Seele - Blackfeet and Buffalo: Memories of Life Among the Indians

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A fur trader from 1878 to 1904, Schultz married a Pikuni (Blackfoot) woman, became a member of the tribe, and was given the Blackfoot name Apikuni. With the disappearance of the buffalo it was as difficult for Schultz to adjust to the new way of life as it was for the other Blackfeet. He took to the mountains and explored the eastern slope of the Rockies, hunting game and guiding other hunters and explorers, including George Bird Grinnell, the Baring brothers, and Ralph Pulitzer. He named mountains, glaciers, and lakes; he was the first to identify the mountain goat; and through his and Grinnells efforts the northern portion of the American Rockies was set apart as Glacier National Park.

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Blackfeet and Buffalo Memories of Life among the Indians by James - photo 1
Blackfeet and Buffalo
Memories of Life among the Indians
by James Willard Schultz (Apikuni)
Edited and with an Introduction by Keith C. Seele
NORMAN UNIVERSITY OF OKLAHOMA PRESS

title:Blackfeet and Buffalo : Memories of Life Among the Indians
author:Schultz, James Willard.
publisher:University of Oklahoma Press
isbn10 | asin:0806117001
print isbn13:9780806117003
ebook isbn13:9780806170961
language:English
subjectSiksika Indians--Social life and customs, Siksika Indians--Legends, Frontier and pioneer life--Montana.
publication date:1962
lcc:E99.S54S27 1962eb
ddc:970.00497
subject:Siksika Indians--Social life and customs, Siksika Indians--Legends, Frontier and pioneer life--Montana.
Page iv
Library of Congress Catalog Card Number: 62-10762 ISBN: 0-8061-1700-1
Copyright 1962 by the University of Oklahoma Press, Norman, Publishing Division of the University. All rights reserved. Manufactured in the U.S.A.
8 9 10 11 12 13 14 15 16 17 18 19 20
Page v
Picture 2
Wide brown plains, distant, slender, flat-topped buttes; still more
distant giant mountains, blue sided, sharp peaked, snow capped;
odor of sage and smoke of camp fire; thunder of ten thousand buf
falo hoofs over the hard, dry ground; long drawn, melancholy howl
of wolves breaking the silence of night, how I loved you all!

James Willard Schultz, My Life as an Indian
Page vii
INTRODUCTION
The Writer Of These Lines has read thirty-three of James Willard Schultz's thirty-seven books in the last two years. While he has long been convinced that the first one of all, My Life as an Indian, is an American classic of the old West, he sees now more than ever that Apikunito refer to Schultz by his Blackfoot namewill forever be remembered as the greatest interpreter of a noble Indian people to all who are capable of appreciating them. Apikuni, however, in contrast to many of the distinguished writers who in their turn have added to our knowledge and understanding of Indian life and history, has permitted the Blackfeetmore strictly the Pikunis (Piegans), southernmost branch of the great Blackfoot Confederacyto interpret themselves in their own words. Without being a journalist he has been a reporter, and a very faithful one, on the daily life and conversations as well as the deeper side of the Indian as revealed by his prayers, his religious ceremonies, and his unswerving conviction of the indwelling presence of the Above Ones in all his acts.
Apikuni's reporting is unique for the reason that, though a white man, he was also truly an Indian. He was married to a remarkable woman of the Pikunis, Fine Shield Woman (Mutsi-Awotan-Ahki, the lovely Ntahki of My Life as an Indian), who became the mother of his son, Hart Merriam Schultz (Lone Wolf), noted artist of Tucson, Arizona. He learned the difficult Blackfoot language at the age of eighteen and spoke it constantly with his family and Indian relatives
Page viii
and friends for more than fifty years. Thus he not only spoke Blackfoot, he thought it as well. Moreover, from the beginning of his life as an Indian, in 1877, he made excellent use of his talents and opportunities. He not only listened to the stories of their lives and adventures told by famous men and women story tellers like Crow Woman, Earth Woman, Hugh Monroe, Tail-Feathers-Coming-Over-the-Hill, Many-Tail-Feathers, Three Suns, and others; he kept notebooks in which he recorded their stories. He spent countless evenings before the lodge fires of his friends, hearing from different ones their versions of the same events, until many of their stories were burned into his memory.
With the death of Fine Shield Woman in 1903, Schultz considered his life to be finished. The buffalo had gone, the Montana plains were fenced and overrun with cattle and sheep, and now the passing of his beloved wife removed his will to live. Yet, he had met George Bird Grinnell in the eighties, they had named many of the mountains and glaciers in the near-by Rockies, and he had begun to contribute stories to Grinnell's Forest and Stream. Life was over in 1903, but thirty-seven books and much additional writing were ahead of him and he was to play an important role in the creation of Glacier National Park, which he and Grinnell had conceived long before. Soon he would be world famous as Apikuni the storyteller.
One of the most extraordinary aspects of Apikuni's books, in my estimation, is the fact that nearly all of them were published for youthful readers. I have read most of them for the first time after reaching the age of sixty. Why were they published for young people? First of all, they were fit for young people to readmore than can be said for much that is published today. But most of all, they are youthful in spirit; they breathe the wholesome atmosphere of the mountains and the plains; they tell of a clean, decent, high-minded racethe terrible Blackfeet, the "savages," the cruel and bloody "raiders of the northwest plains," who turned out to be wholly human, kindly, generous, friendly, hospitable, joking and laughing, loving and lovable. Yes, they were stealers of horses, yet they were honest and truthful; they were relentless killers of their
Page ix
enemies, but a Blackfoot was certainly killed by a white man before he became a killer of white men.
Apikuni lived this Indian life and understood it as none before him and few at any time. He was a storyteller, but he never set himself up to be a historian or scientist. It is of the utmost importance that the historian and searcher after facts neatly verified not look to him for definitive historical truth. This was not his forte nor his aim. What appears in this book has, however, something of the indispensable value of a George Frederick Ruxton in Life in the Far West. As such, it may have that same atmospheric value for an interpretation of Indian life that Ruxton's recaptured lingo and adventures of the mountain man of a century and a quarter ago have for an interpretation of life in the Far West.
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