Indian Fall: Big Bear's Band and the Northwest Resistance
For anyone familiar with the North-West in early 1885, there was one other potential source of trouble:
Big Bear's band. Big Bear had led the movement to renegotiate the treaties. His large following included
many warriors who hated the way of life that had been imposed on them and longed to make war on the white
man. Furthermore, they had endured a hard winter. Big Bear still had not settled, so his people had camped
on the shores of Frog Lake, about thirty miles northwest of Fort Pitt, on the reserve of another Cree
band.
A brief item in the March 13 edition of the Saskatchewan Herald hinted at the toll of an especially
cold winter. "Disease has all but exterminated their horses, leaving them without the means of moving
about as freely as of old, and the old procrastinator seizes on this as another excuse for not settling
down because he has not horses where with to move. This is, of course, a mere pretence. Big Bear has
always an excuse for not going on to a reserve."
But one week later, on March 20, the Herald notified its readers that the chief and his followers
had chosen a site at Dog Rump Creek, about twenty-five miles west of Frog Lake. "Big Bear has at last
yielded his point and selected his reserve and will move to it at once," Laurie wrote before snidely
dismissing the chief's tactics as "schemes that were meant to secure free rations without work."
Big Bear was through fighting. He was worn out. He and a few others—Piapot, Lucky Man and Little
Pine—had led the Cree resistance until those who had settled on reserves and cooperated with the
whites—leaders like Poundmaker, Mistawasis and Atahkakoop—became disillusioned with the Canadian
authorities and their broken promises. But Big Bear had paid a high personal price. He had alienated
his sons Twin Wolverine and Imasees. And he had nearly destroyed his band.
Many of his followers had no stomach for political struggle, for an endless fight against impossible
odds. They simply wanted a home and whatever assistance the government might provide to help them start
new lives. They had hoped Big Bear would choose a reserve after the long march north from the Cypress
Hills in the summer of 1883. And they became sullen and resentful when he stalled yet again in the fall
of 1884, using any small disagreement with the Canadian authorities as a reason to avoid selecting a
site. They rallied around Imasees, who wanted a land base, and who was, for all intents and purposes,
running the band.
The camp included another faction. It was made up of warlike young men who still dreamed of riding
the plains and ridding them of whites. They rallied around Wandering Spirit, Big Bear's militant war
chief. In the winter of 1884-85, Wandering Spirit acquired a potent ally-the spellbinding Little Poplar,
a renegade Cree who had rolled in from Montana preaching defiance and spoiling for a confrontation.
Big Bear had lost the will and the ability to govern. Half of his band wanted to settle down and try to
survive. The others wanted blood and vengeance. Yet the old chief had paid little or no attention to
either faction. Instead, he spent most of that winter in the bush north of Frog Lake hunting muskrat. He
let others take over the fight with the Canadian authorities. He let them organize the grand council of
plains Indian chiefs planned for the summer of 1885. And he had shown little interest in the political
storm brewing in the Metis communities of the South Saskatchewan. He just wanted to live quietly and
try to scratch out a living.
But things had advanced too far for that to happen. "The combination of cold weather, destitution,
hunger, Little Poplar's provocative harangues and impatience with Big Bear created a seething
undercurrent of unrest," Dempsey wrote. "On the surface all seemed calm, as men chopped wood,
women cooked bannock and bacon, and a few people ventured out to hunt; but, in fact, the camp was
like a hungry, sleeping grizzly, needing only a small provocation to send it raging through the
countryside."