When George Catlin abandoned his law practice to pursue a career in art he did so without reservation. Law did not interest him as much as the idea of immortalizing the still relatively young republic that was flourishing around him and he enthusiastically sold his collection of law books to stock up on paints, brushes, and canvas. While seeking inspiration in Philadelphia, Catlin encountered a delegation representing the western indigenous tribes and was struck with an epiphany. Seeing the proud demeanor and noble carriage of the delegation, Catlin confessed that he was overcome by a profound sense of sorrow. He knew that the rapid growth and expansion of the United States represented the sunset of indigenous culture and that one day the constituent tribes represented by this delegation would be but a memory. It was at this moment that he conceived his next daring undertaking--to move out west and live among the tribes; to immortalize through canvas and the written word their traditions and way of life.
Packing the implements of his artistic life, Catlin set out for the native communities along the fringe of the American frontier. While his original intention was to preserve the unique traits of these communities, his writings evolve from mere observation to a passionate defense of his subject. The first reflections to be published were recorded towards the end of his journey up the Missouri River. Therefore, the ethnocentric slant of his writings changed as he made his way back down the river and he is allowed to revisit some of his earlier reflections. While there was much about life among native tribes that confused Catlin, he was nonetheless enthusiastic about their agricultural efforts. This was evident in his writings concerning the Mandan tribe, whose agriculture is closely tied to their society.
The Mandan tribe grew a unique variety of corn that was much smaller than that which was grown by other tribes. Catlin described it as a “small sort of corn” that ripens quickly and has ears “not larger than a man’s thumb.” The Mandan corn was small due to the colder climate of the Upper Missouri, the region where the tribe flourished into the 1830s. This smaller variety was more suited for the colder climate and adapted itself to growing in a shorter space of time. Catlin noted that this corn formed the cornerstone of the Mandan agricultural economy. It was a primary staple that commanded the attention of the entire community to bring in the seasonal yield. It was eaten at festivals and included in every meal. It was mixed with Buffalo meat and combined with other staple crops to make a variety of interesting dishes--many of which Catlin sampled. Moreover, the start of the corn season marked the commencement of a series of festivals that involved the entire community.
To store their corn, the Mandan used special jugs that were buried in holes around the village. This was an effective means of keeping the leftovers safe from inclement weather and foraging animals. The jugs were sealed and then buried in holes some six or seven feet deep. As Catlin noted, the Mandan tribe took their corn crop seriously, especially when a dramatic change in weather patterns posed a threat.
Mark C Carnes, U.S. History. (New York: MacMillan Library Reference, 1996).
Peter Nabokov, Native American Testimony: A Chronicle of Indian-White Relations From Prophecy to Present. (New York: Penguin Book, 1978).
Carl Waldman, Atlas of the North American Indian. (New York: Checkmark Books, 2000).
Carl Waldman, Encyclopedia of Native Tribes. (New York: Checkmark Books, 2006).
