It was December 15, 1890 and Sitting Bull was dead. The Indian police who had shot and killed him earlier that day were tearing through his cabins when they found two of the chief's wives and several other women hiding his son under a mattress, a portrait of the dead Hunkpapa Lakota leader hanging on the wall. Though they had been ordered not to touch anything, one of the policemen tore the painting down, using his rifle to smash the frame and his fist to punch a hole in the canvas. Lieutenant Matthew F. Steele, a cavalry member among those sent to assist the policemen, wrestled the painting—done, he later recalled, by a "Mrs. Weldon, a woman from the East"—away before it could be destroyed completely. Steele bought the painting from Sitting Bull's wives for $2 and kept it for six decades, donating it to the State Historical Society of North Dakota in 1953.
But who was the “Mrs. Weldon” who had journeyed all the way from the East to the Standing Rock Reservation to paint it? As in Steele's recollection, she is often a footnote to history—treated like a passing phantom when mentioned at all. Yet Caroline Weldon is worth remembering as an activist who set out alone to try and help Sitting Bull and his people. While her story as a white woman attempting to guide indigenous affairs is not uncomplicated, what she did was rare both in terms of 19th century activism and for a single woman in the Victorian era. Her courage is reflected in the nickname the Sioux gave her: “Woman Walking Ahead."
The woman who would become Caroline Weldon was born Susanna Karolina Faesch in a suburb of Basel, Switzerland, in 1844. Her parents divorced when she was almost 5 years old, and she arrived in the United States with her mother in the 1850s. She grew up in Brooklyn, where she eventually married a fellow Swiss named Claudius Bernhard Schlatter. It was an unhappy marriage—at one point she left him for another man—and they divorced in 1883.
As she "struggled to endure her loveless marriage," Eileen Pollack writes in her book Woman Walking Ahead, the budding activist immersed herself in reading about the news of the West, particularly Sitting Bull’s leadership of the Sioux in Standing Rock. After her divorce, she joined the National Indian Defense Association (NIDA), formed by activist Dr. Thomas Bland with his wife Cora in response to the controversial Dawes Act. The act, passed in 1887, broke up indigenous land into individual allotments—often seen as a key step in the federal government's forced assimilation of Native Americans. It was sometime in the 1880s, according to researcher Daniel Guggisberg, that she also invented a new name for herself: Caroline Weldon. By then, she'd also had a son, named Christie, out of wedlock.
In 1889, accompanied only by Christie, Weldon left Brooklyn and went west to offer her support of Sitting Bull’s opposition to the Dawes Act in person. Although Sitting Bull had been well-known as a commander at the 1876 Battle of the Little Bighorn, by the 1880s, aside from a stint with Buffalo Bill's Wild West show, his life was confined to the Standing Rock reservation. When Weldon arrived in June of 1889, he was suffering from a near-fatal bout of pneumonia.
For several months after arriving at Standing Rock, Weldon acted as Sitting Bull’s secretary. She also painted four portraits of him, and offered financial support to him and his family, drawing on a small inheritance from her mother. Weldon would later describe her impression of Sitting Bull: "As a friend […] sincere and true, as a patriot devoted and incorruptible. As a husband and father, affectionate and considerate. As a host, courteous and hospitable to the last degree.”
And while Sitting Bull seems to have appreciated her actions, not everyone did. Indian Agent James McLaughlin—one of the individuals authorized to interact with Native American tribes on behalf of the U.S. government, and who would order Sitting Bull’s fatal arrest—openly detested Weldon for her meddling. The press was also unkind, calling her “Sitting Bull’s white squaw.” One 1889 headline in the Bismarck Weekly Tribune crowed: "A New Jersey Widow Falls Victim to Sitting Bull's Charms.”
But any cooperation between Weldon and Sitting Bull would be interrupted by the dawn of the Ghost Dance in the Dakotas. The movement was sparked by a Paiute man named Wovoka, who prophesied in 1889 that the circular dance would help return the dead to the land of the living, where they would fight and force the white people off the land they'd stolen before uniting the indigenous people in peace. At a time when the Dawes Act was dividing ancestral land, and after decades of federal genocide, the Ghost Dance quickly became a phenomenon.
Weldon correctly assessed that Sitting Bull’s participation in the Ghost Dance would be used to arrest or kill him; she incorrectly perceived the spread of the dance as a Mormon plot. (The Mormons had been active in attempting to convert indigenous people as they moved into western land in the 1800s.) The growing tension around Weldon’s advocacy against the dance eventually led to her expulsion from the reservation.
She pled in a letter addressed to "My Dakotas": "Your dead friends will not come back to you. Save your money and take care of the living.” According to Ian Frazier in his 1989 book Great Plains, Sitting Bull tried proposing marriage to her—an attempt she rebuffed. She "finally left Sitting Bull's camp in disgust," and Sitting Bull drove her to the nearby town of Cannonball in his wagon.
The final years of Weldon's life were bleak. Only a month before Sitting Bull was killed on December 15, 1890, her son died of an infection. After spending some time in Kansas City, she came home to Brooklyn, falling into obscurity as the years went on. One night in 1921, a candle caught her apartment on fire, and she died on March 15 from her burns. Today, she’s buried in Brooklyn’s Green-Wood Cemetery, near an obelisk marked Valentiny, her stepfather’s name.