Among the Sioux: A Story of the Twin Cities and the Two Dakotas

In Short

This volume offers a series of biographical sketches and historical vignettes documenting the Protestant mission work among the Sioux people in Minnesota and the Dakotas. It tracks the efforts of figures like the Pond brothers and the Williamsons, who left comfortable lives in the East to establish schools and churches on the bleak prairies. By focusing on the personal sacrifices of these missionaries and the conversion of Sioux leaders, the book provides a primary-source perspective on the complex, often violent transition of the Great Plains during the mid-1800s.

The Story

The narrative begins with a call to service. In the 1830s, the brothers Samuel and Gideon Pond, having heard of the "vile, degraded" state of the Sioux, determine that their life’s work lies in the cold, storm-swept regions near Fort Snelling. They are soon joined by Dr. Thomas S. Williamson and his wife, Margaret, who, having suffered the loss of their children, see their path cleared toward a life of missionary self-sacrifice. Together, these families establish outposts like Lac-qui-Parle, where they labor to translate the Bible, open schools, and preach to a community that often views them with deep suspicion.

The arc of the story is defined by the tension between the missionaries and the shifting fortunes of the Sioux nation. For years, the work is slow and often met with hostility, especially during periods of crop failure when the tribes blame the outsiders for their misfortunes. The missionaries persist through extreme poverty, isolation, and the "incubus of savage life," living in a state of constant, war-like vigilance.

This tension reaches a breaking point with the Dakota War of 1862. Led by the chieftain Little Crow, a massive uprising sweeps across the Minnesota plains, forcing the missionaries and the pioneer settlers into a fight for survival. The conflict culminates in the defeat of the Sioux forces, the displacement of the tribe, and the imprisonment of hundreds at Mankato and Fort Snelling. In the aftermath of this violence, the book describes a profound, unexpected spiritual shift. Within the confines of the prison camps, a massive revival occurs, leading to the baptism of hundreds of Sioux warriors.

The final portion of the book focuses on the consolidation of this work. The narrative highlights the rise of a generation of native ministers, such as John Baptiste Renville and Artemas Ehnamane, who assume leadership roles, continuing the mission work among their own people. The story concludes by looking toward the future, chronicling the establishment of independent Indian churches and the growth of a Christian community that spans the Dakotas and Manitoba. It paints a portrait of a landscape transformed, where the sites of former conflict become locations for commemorative monuments and thriving, mission-founded congregations.

How It Unfolds

The call to the frontier Samuel and Gideon Pond, moved by a desire for "hard service," depart Connecticut in 1834 to begin an independent mission among the Sioux near Fort Snelling. They are soon joined by the Williamsons, who abandon a successful medical career in Ohio to face the rigors of the wilderness.

Life in the mission outposts The missionaries struggle through years of isolation, crop failure, and bitter persecution, living in cramped log cabins and translating religious texts. They face the "overwhelming presence of heathenism" while attempting to educate children and convert the local populations.

The outbreak of 1862 A major military conflict erupts, led by Little Crow, resulting in the destruction of mission stations and the displacement of the Sioux. The missionaries witness the collapse of their previous efforts as the frontier descends into chaotic and bloody warfare.

The prison-camp revival In the aftermath of the fighting, the narrative shifts to the prison pens of Mankato and Fort Snelling. Amidst the despair of captivity, a mass conversion takes place, with three hundred men baptized in a single day.

Establishing a native ministry The final chapters document the transition of the mission project into the hands of native leaders. The narrative concludes with the formation of the Presbytery of Dakota and the ongoing work of Indian ministers who carry the faith into the 20th century.

The People

The Ponds and the Williamsons serve as the primary anchors of the mission. Samuel and Gideon Pond are driven by a restless, pioneering spirit, viewing the "savage Sioux" not with malice but as a field for service. Dr. Thomas and Margaret Williamson represent the emotional cost of this devotion, having traded a prosperous home life for a vocation of extreme hardship.

John P. Williamson, the son of the original missionaries, bridges the gap between the generations. Born in a mission cabin, he spends his life as a steady, guiding influence—known to the Sioux as "John the Beloved"—and serves as the primary witness to the revivals in the prison camps.

Little Crow acts as the primary antagonist, a military leader of considerable skill who organizes the resistance against white encroachment. His story provides the conflict that tests the missionaries' resolve. In contrast, figures like John Baptiste Renville and Artemas Ehnamane embody the book’s ultimate goal: the emergence of the "Prince of Indian Preachers." These men survive the chaos of 1862 to lead their own people, transforming the mission from an external, white-led project into an internal movement of the Sioux themselves. Each of these individuals reflects the book's central theme of endurance, with their lives defined by the intersection of personal conviction and broad historical upheaval.

In Its Own Voice

"I have finally found the field of service for which we have long been seeking. It lies in the regions round about Fort Snelling. It is among the savage Sioux of those far northern plains."

(Samuel Pond writes to his brother Gideon, describing the bleak conditions he has chosen for their mission field.)

"My first serious impression of life was that I was living under a great weight of something, and as I began to discern more clearly, I found this weight to be the all-surrounding overwhelming presence of heathenism."

(John P. Williamson describes the atmosphere of his childhood growing up in a mission cabin.)

"Probably one-third of the males in that assemblage were participants in the bloody wars of the Sioux nation... And as we partook of those visible symbols of our Saviour's broken body... we freely mingled our tears with theirs."

(The author describes a modern service at Ascension, where former combatants gather to share the Lord's Supper.)

What It's Really About

The book is an argument for the transformative power of the Gospel as a tool for assimilation and social stability. It posits that the "savage" nature of the frontier is not a permanent state but one that can be reclaimed through education and religious conversion. The work poses a fundamental question: how does a culture move past the "terrible tragedy" of war? Its answer is the total integration of the indigenous population into the structure of American citizenship and church life. The text is deeply concerned with the concept of the "soul-hunt," framing the missionary’s labor as a superior, spiritual version of the hunter’s instinct—a perpetual, purposeful search for human connection and redemption.

Why Read It Today

Readers interested in the history of the American West will find this an invaluable, if challenging, primary source. It offers a rare, inside look at the mindset of 19th-century missionaries, revealing a world where the hardships of the frontier were inextricably linked to a profound, unwavering belief in their divine mission. The prose is earnest, warm, and highly descriptive, capturing the harsh climate and the intense, often life-or-death stakes of early mission life.

However, a modern reader must be prepared for the author's period-specific attitudes. The language often reflects a paternalistic view of indigenous people, frequently labeling them as "savage" or "degraded" even as the author praises the converts. These attitudes are part of the historical record and provide a clear, if sometimes uncomfortable, window into how these pioneers viewed their own actions. The book is not a neutral history, but rather a eulogy for a way of life that the author believes was properly replaced by Christian civilization. It is best read as a testament to the missionaries' endurance and as a window into the complex, often tragic, history of the Dakota people in the 19th century. If you can navigate the biases of the era, the personal accounts of the prison camp revivals and the transition of the Sioux churches remain profoundly moving.