The Blackfoot Confederation consists of three tribes, the Piegans, the Bloods (Kainah or Akainiwa) and the Northern Blackfoot (Siksika). Each tribe is divided into clans marking blood relationship. The majority of the Indians on the Blackfeet Indian Reservation are Piegans. These indigenous people call themselves Niitsitapi, pronounced: nee-itsee-Tah-peh and which has the meaning, The Real People.

Centuries ago, the Blackfeet were widespread throughout the northwestern area on the continent, ranging from north of Edmonton, Alberta to the Yellowstone river, into southwestern Montana and western Wyoming.

These indigenous people were quick to avenge a wrong or even an insult but would also be a loyal and powerful ally upon securing their friendship. Too, the Piegans were greatly feared by early American settlers and trappers due to the vigor that these indigenous people fought for and defended from encroachment upon their hereditary hunting grounds. It has been said that No tribe has ever exceeded the Piegans in bravery.

The Piegans are proud of their lineage and history, have jealously preserved their tribal customs and traditions, and have produced many great orators, artists, warriors, educators and statesmen.

The city of Browing, Montana has been the agency for the Blackfeet tribe since 1895 when it was moved from Badger Creek, fifteen miles to the south. Browing was once the site of Joe Kipp′ss trading post and was named for a one-time Commissioner of Indian Affairs, D. M. Browing. This city has government offices of the Blackfoot Confederation, a thriving commercial district and is home of the Blackfeet Community College.

As told in the story of Joktan′s Journey On™, Joktan, after having crossed the land bridge, begain his journey across the new continent, the nation continues southeastward along the river, keeping the mountains to their north until they see a large gap in the mountains.

After crossing the mountain gap, the entire nation continues east until they arrive on the banks of another river where Joktan calls for all the people to make camp and set up there tents. The next morning, the nation continues for many days upriver and along several large lakes until arriving at one lake with a large grassy plain adjacent to the water, where Joktan again calls for the people to make camp. Also, he tells his sons to prepare for another sisilija (bufalo) hunt upon first light.

The next morning, Joktan and his sons have great success in obtaining not only smoked meet for provisions, but also many hides which they clean, wash, dry and then use the brain oil to tan the hide. After that, the hide are stretched and smoked to finish up the preparation for use later as a garment.

While here in camp, Joktan′s son Obal informs his father that he will not be going any further towards the sunrise, but will remain here, hunt the sisilija and make this his home. So, Joktan continues here at the fork of the plains river to spend much time with Obal, Obal′s wife and all of Joktan′s grandchildren by Obal.

After camping on the plains and having increase their food stores, Joktan then says goodbye to his son and his family, then he heads east again to continue his Journey On™.

After Joktan had departed to the east, Obal journeys further east along the large lakes, at which time one of his sons departs southward. Later, when Obal has come upon more of these lakes, two more of his sons depart with their family to find their place to call home. After several weeks of travel another son, his firstborn who Obal named Sihasapa, decides to travel along a large river southward. This son is to become a great chieftain and warrior among his people and has three sons: Akainiwa; Piega; and Sisksika, all who became great chieftain among their own homelands. These sons of Obal began to their settlements upon the great plains and each son came to have sons and daughters.

Obal, after telling his sons farewell, continues to the southeast and in time arrives at the bank of a very large lake where he chooses as his location to settle. From this new homeland, he comes to have more sons and daughters, who in their own time departs to find a place for themselves so that they may raise their sons and daughter. Thus, the sons of Obal did travel to many locations across this wide land and each did become one of the many nations that were upon this large continent during the great migration and for many moons after.

After leaving the Glacier National Park, I enter the Blackfoot Nation Reservation and come to the town of Browing see several tribal signs written in English and the Blackfoot language, called Nitsi'powassin. It has been five years since I was here the last time and I find that these people, the Niitsitapi seem to be struggling to make ends meet.

For example, the place I called the Blackfoot Coffee House is now a mere relic of it previous glory, in fact, I believe it has been boarded up, possibly even closed, except, however, I still see that the Open sign is still hanging in the top window.

Continuing eastbound on US highway 2, I leave Browning, Montana and soon after, I come upon a historical kiosk stating the story of the Blackfeet, which in part, states: Their homeland was from north of Edmonton, Alberta down to the Yellowstone River in southwestern Montana which flows north out of Yellowstone National Park in Western Wyoming. They are a proud people, proud of both their lineage and their history and they have jealously preserved their tribal customs and traditions. The town of Browning has been the agency for the Blackfeet tribe since 1895 when it was move to this location from its previous location fifteen miles south of here, called Badger Creek. Then, it describes the town of Browning, that it is the home of the governing offices of the tribe, is home of the Blackfeet Community College and has a thriving commercial district.

Ever thing stated by that information kiosk was interesting, mostly complementary, but that last statement about Browning having a thriving anything was to me a total stretch of the truth. In my opinion, the town of and the community in the town of Browning is anything but thriving. In fact, what I saw when I drove US 2E was, in my opinion, a community that is nearly dead with most having left, and those still living in Browning are doing so because they are trapped by this system that discriminates against indigenous native people, who have nowhere else to go, who live in hovels, not homes which are deteriorating with paint peeling to the extreme, dwellings with all of the doors and window boarded up to stop the cold wind from blowing in and by any other standard are not fit for habitation.

This is their lot and there is nothing thriving about any of it. Truly, I hope for their sake, that God′s Kingdom will come soon, bringing God′s promised paridise.

After I leave Goat lick, drive further east on US 2 and when leaving Glacier national park, I enter the Blackfoot Indian Reservation, through which I take several photos. Then, upon arriving in Browning, Wyoming, I turn south on US 89, leaving the Northern Tier Route but still traveling though the lands of the Blackfoot indigenous people.

When I arrive at Choteau, Wyoming, I leave US 89 and turn south on US 287, which highway takes me me through Augusta and then to IH 15 near the Missouri River at Wolf Creek, Wyoming, but the river is still a distance from me here, so I continue south on IH 15 and soon arrive in Helena, Wyoming, where I will spend the night.