1840 Indian Rebirth

Chapter 87 [Crow's Early Warning]

According to Mashao's plan, Sleeping Bear City developed in an orderly manner, promoting writing, reclaiming farmland, building houses, training soldiers... and of course spreading spiritual teachings.

In addition, he has another important job recently - economics.

With the popularization of currency, Arabic numerals, and basic arithmetic, some commercial activities gradually appeared in the tribe, and people became accustomed to using currency for various settlements.

Some people even know how to take advantage of information asymmetry, buy low and sell high, and make some profits by dumping a very limited number of commodities.

Horse Whistle did not care about them, because so far the people doing this kind of thing are all drunkards, and the money they earn will soon be spent in drinking houses and into the pockets of the Liquor Drug Administration, which is equivalent to actively paying the "drinking tax" ".

Sure enough, no matter ancient or modern, Chinese and foreign, smokers and drinkers are full of dedication.

People's concept of wealth has gradually changed, or from hazy to concrete.

Horse Whistle first coined an Apache word "economy", and then established a new department called "Ministry of Economics" to manage all matters related to the economy.

Of course, this department is almost an empty shell, because there are no economic talents in the tribe, and there are no complicated economic problems.

At present, there is probably only one economic issue that really requires Mashao's attention, and that is the improvement of public ownership.

As an Indian clan in the Stone Age society, the economic system already had a large public ownership component. After the horse sentry became the chief, this was strengthened and he mastered almost all production and distribution links.

However, in the previous distribution, materials were directly distributed, such as beef and cowhide.

Now that currency is popularized, it is natural that this primitive method can no longer be used for distribution, otherwise it will not only be inefficient, but also not conducive to centralization.

Through the use of money, the horse sentry will be able to conveniently concentrate surplus value like capitalists, which is naturally a kind of concentration of power.

For example, to organize a hunt, he can choose to pay the tribe [-] U.S. dollars first, and then sell the harvested beef to the tribe for [-] U.S. dollars, so that he has [-] U.S. dollars in his hands.

With this thousand dollars, he can use it to buy ironware, muskets, and even various products from the white world from the white people.

It can also be used to give orders to the tribe through economic means, such as buying the spirits in the hands of the tribe, such as using bonuses to encourage the Comanche to learn Apache.

Of course, if the horse whistle does this, the final result can only be an economic crisis, and some beef cannot be sold, just like the milk that was poured out during the Great Depression.

Therefore, the price of beef he set is basically equal to the compensation of the tribe, or even slightly lower, and by the way, the price of beef is sent to the tribe to avoid deflation.

However, the above does not count the buffalo hide.

Much of the buffalo hide was bound to be exported to the white world, and it was pretty much the only product the Indians could export.

These cow hides for export are the surplus value that the horse whistle really collects from the tribe.

With the current scale of the tribe, the cowhide obtained from hunting every month can bring thousands of dollars in financial income for the tribe.

In addition to the income of Clark Town, and the "drinking tax" and so on... The tribe's monthly financial income is close to [-] US dollars.

Specifically, fiscal revenue for July was $19260.81.There is no doubt that this is a gratifying number.

This morning.

Ma Shao is lecturing to white children, and this is his main teaching job now, apart from math and science classes.

So far, only a few people in the tribe can use English proficiently, and considering the particularity of educating white people, the horse whistle has always been in battle in person.

The effect is also quite good. So far, most of these white children from Clark Town can already use Apache to have simple conversations, and they have long since lost their resistance to the Apache tribe.

They even have a penchant for horse whistle.

After all, they have never seen such a knowledgeable and interesting teacher. In front of a good teacher from the 21st century, their performance is no different from that of Indian children.

"Okay, get out of class is over, today's class ends here." Ma Whistle put down the chalk, "Let's go play duel cards."

"Break the boat!" The white children rushed out of the classroom excitedly.

Millie was alone in her seat, and she was often so alone, even with her white companions.

Looking at her erratic eyes, Ma Shao asked, "What's the matter, Millie?"

"I heard..." Millie moved her lips, but hesitated to speak.

"What did you hear?"

Millie finally said, "I heard, you're a god... Really?"

Ma Whistle was a little embarrassed, this was of course the Spiritual Spell, and now even Millie knew about it.And it seems to be a distorted doctrine. After all, the Lingyu religion only said that he has divinity, and did not directly say that he is a god.

"Don't believe what they say," he said.

Millie almost interrupted him: "Sure enough!"

She stood up from her seat: "No god would admit that he is a god, but you really are a god!"

Horse Whistle asked back: "Then, Miley, do you admit that you are a god?"

Millie shook her head and looked at him firmly: "I'm not, but this is different, you're obviously not human!"

"..." Ma Shao was sweating for a while.

Millie said hopefully: "Since you are a god, if you can fulfill my two wishes, we... can be regarded as friends, right?"

"I'm really not a god, and even those shamans didn't say that, they just said I have divinity." Ma Shao really wanted to clarify.

Millie still had hope: "That one, it's just a small wish, and you don't need to be particularly powerful."

"I can't make any wish. Look at the scar on my arm. If I were a god, how could I not get rid of such a small scar?" Ma Whistle shook his arm.

Millie stared at the scar for a while, with disappointment in her eyes: "Well, you're right."

The horse whistle was about to say something more.

Suddenly there was a rush of footsteps outside the classroom, and several people rushed over.

"The Great Chief."

The horse whistle turned his head and saw that the visitors were several tribesmen and an outsider. Judging from the style of clothing, this outsider seemed to be an Arapaho.

"Who is he?" He frowned slightly.

The Arapaho native introduced himself, speaking Apache, and was relatively fluent: "Dear son of the sky, I am the messenger of the crow, toe."

Ma Shuo couldn't help being surprised: "Crow? Why did he send you here? Could it be a declaration of war?"

"Of course not. After you released us, we were all working hard to fulfill our promises, and we didn't want to start a war again." Toe said, "But I did bring news of war this time. This is the crow's early warning."

(End of this chapter)