ucation, culture, and travel becomes the composite man in whose veins will flow the blood of all the races. In this world-order, the American Indian will have no small place nor unworthy par." 3
Reflecting Roe Cloud's Protestant background, the Indian Outlook gave religion a prominent place in its pages. In an early article called "Why the American Indian Institute?" the editor argued that religion was necessary in the school cirriculum. The government schools, he argued, did not teach religion; therefore, they were not capable of building the morals or character of students. Another recruitment piece, "Materialism vs. Greatness of Spirit," argued that one must worship God or be lost to materialism and that the American Indian Institute's Bible Course was a good defense against materialism. Various articles equated religion with the making of "progress" for Indians. Particular points of Christian theology were discussed, such as an explanation that Genesis is not unscientific in "Evolution Not Without Truth, Says Robinson." But more often religion was discussed in moral, rather than theological, terms. For example, in "The Haves and the Have Nots," Roe Cloud discusses the evils of idleness. Other "evils" were recognized as well: tobacco, alcohol, and marijuana. Inspirational verse and religious and moral pieces were reprinted from other publications.
Christianity and athletics, integral parts of the school's offerings, were covered in stories concerning activities at the school. One article links the two, making the claim in its title that "Athletics and Religion Are of Mutual Benefit." Stories on religious societies and news from school teams were prominent. Other school news included locals from around the campus and activities in various classes. Some student essays were also published.
The Outlook also contained articles of general interest to Indians, some reprinted from other publications. In spite of Roe Cloud's ideas on assimilation or the blending of races, some articles were conservative and advocated the preservation of various aspects of Indian cultures, such as sign languages. Others evoked pride in the accomplishments of Indian cultures. Other pieces reported news from various tribal groups and discussed Indian education.
Roe Cloud served as editor until November, 1931, when he became field representative in the Indian Service. He was succeeded by his wife, Elizabeth (Bender) Roe Cloud, a Bad River Chippewa and a graduate of Hampton Institute. 4 Roe Cloud continued to write for the Outlook and stayed on as president of the institute.
How long the Outlook continued is uncertain; however, it was published as late as May, 1932.
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