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Post by ephriam on Jun 8, 2011 19:01:38 GMT -5
From Kingsley's earlier post in reference to Oyuhpe: The first contemporary reference to the Oyuhpe is again Nicollet in 1839, when he gives the chief as White Earring. According to more traditions in Mekeel, the name existed before the split-off of the Hunkpapa from the Oglala. If this is true, it suggests that the Oyuhpe were a recognized part of the Oglala in the early 18th c.
I agree with Kingsley that the Oyuhpe were very old and were very likely a band within the Oglala at a very early date. I am out of town right now so I cannot double-check my files, but there is also a reference in the Mekeel papers to the Oyuhpe being considered the head band or the original Oglala band.
I think we have not given enough attention to this concept of the "head band" or "parent band" mentioned in several sources. I suspect that there was always a tiyospaye recognized as the original core of the Oglala, from which all other bands emerged. As the Oglala population increased during the nineteenth century (see Kingsley's excellent article on Teton population), a number of new bands emerged with sufficient numbers to operate as independent communities. But they continued to honor the band from which they had emerged. Which group was recognized as the head band seems to have changed several times during the 18th and 19th century, depending upon which was the most political powerful faction of the Oglala (a case of revisionist history).
This suggests to me that the Oyuhpe were originally the most influential grouping of the Oglala during the eighteenth century, but that they were supplanted by the "upstarts", the Hunkpatila, at some point prior to the early nineteenth century.
Also, Kingsley suggested that the Oyuhpe shifted west into the Hunkpatila territory during the 1810-30 period, however, I think it was slightly later, probably driven by the disappearance of game along the upper Missouri area and the steep decline of the fur trade industry in the area. David Adams sent out a trading party during the winter of 1841-42 to an Oglala village on the Cheyenne River, which I suspect was Oyuhpe. I would suggest that the Oyuhpe shifted west during the 1840s-1850s period. Their close interaction and intermarriage with the Hunkpatila in the Powder River country began to blur the group's separate identity, though Dr. Saville recognized it as late as 1875.
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Oyuhpe
Jun 9, 2011 1:11:24 GMT -5
Post by kingsleybray on Jun 9, 2011 1:11:24 GMT -5
The passage in Mekeel's 1931 Field Notes is from informant Black Moccasin who said:
"Black Moccasin's father was a real Oglala and his mother a Wajaja.
"The original Oglala came from the Hunkpapa. They scattered dust in the faces of the Hunkpapa and so got the name. After this they separated from the Hunkpapa --- The name of the Oglala before they were called this was Sage Brush (Pe ji hota) Then their name was Oyukpe and then finally they got the name Oglala."
This is an interesting twist on the traditions recorded at Pine Ridge by Dr. J. R. Walker - namely that the Oglala was the parent band of all the Tetons. Black Moccasin implies that the Oglala was a junior branch derived from the Hunkpapa.
I have recently found an affidavit by Red Cloud in which he states the Oglala were a junior branch of the Sans Arcs, he himself being a nephew of Sans Arc chief Crow Feather. (This implies a relationship - "brothers"? - between Smoke and Crow Feather.)
I don't take any of these statements in a simple literal sense. All bands were derived from multiple lines of descent, and their interpretation was subject to the 'revisionist history' that Ephriam warns us about. But embodied in these seemingly contradictory data we may detect the dynamic nature of Lakota bands - the cycles of their history.
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Oyuhpe
Jun 9, 2011 4:50:30 GMT -5
Post by kingsleybray on Jun 9, 2011 4:50:30 GMT -5
Ephriam writes:
"David Adams sent out a trading party during the winter of 1841-42 to an Oglala village on the Cheyenne River, which I suspect was Oyuhpe."
Adams was the manager of Ft Platte, the independent rival to the Chouteau Co's Ft Laramie located a mile or so away. This winter 1841-42 three outfits were sent out by Adams and his partner Jean Sybille to Oglala wintering camps.
One - led by Sybille and Pierre Richard - went to Chugwater Creek to trade with the village of chiefs Bull Bear, Le Borgne, Fast Whirlwind, and Lone Man. Our friend Smoke was a "brav" in this camp. In December a simmering feud between Bull Bear and Smoke ended in the former's death (shot down in a brawl by Smoke's nephew Red Cloud). This camp is cored on the Kuhinyan band of Nicollet (1839).
One - led by Adams - went to the upper South Fork Cheyenne River, locating at some houses established several years earlier by John Richard. Two "bravs" are mentioned in connection with this camp, Man Afraid of His Horse and Yellow Thunder. The latter seems to have been the father of Little Big Man. I think this must be the main Oglala proper or Hunkpatila camp of Nicollet.
John Richard was dispatched to locate a wintering post in a camp at Bear Butte on the northeast side of the Black Hills. I think this must be the Oyuhpe camp, likely including some Northern Tetons.
Three winters earlier, 1838-39, we have a similar Oglala trading pattern revealed in a batch of American Fur Co. documents:
Bull Bear's camp at Rawhide Butte;
140 lodges at Bear Butte - likely the Oyuhpes plus some Hunkpatila;
60 lodges "au bout de Montagnes Noires", at the foot of the Black Hills, I think the extreme south end of the Black Hills. Should be rest of Hunkpatila. The same pair of traders, Velandray (Chouteau Co.) and Menard (opposition), were trading with this camp and a neighbouring Brule village, probably the Wazhazhas.
All these wintering posts were outfitted out Ft Laramie and the North Platte River trading zone. At the same time there were Miniconjous near Cheyenne R. forks, Hunkpapas near the head of the Moreau (Rabbit's Ear Butte). These were trading with Missouri R. based traders.
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Oyuhpe
Jun 9, 2011 8:27:48 GMT -5
Post by kingsleybray on Jun 9, 2011 8:27:48 GMT -5
Other Lakota tribes seem to have had the concept of a 'head band' also. Victor Douville told me in 2001-02 that the Chokatowela band of Sichangu was reckoned a parent band of the Brules and, pre-ca.1776, the Oglalas also. The Minishala (Red Water) band of Sans Arcs enjoyed a similar primacy over the Saones. Such bands fielded a headman who in formal processions carried the embers of the council fire, reportedly on a shell: I assume this means in highly ritualised contexts.
In the camp-circles obtained by SR Riggs and JO Dorsey we can see that each of these bands typically had a place in the 'hoop' next to the camp entrance. These 'horns' were known as hunkpa, lit. 'head end'. Hence the term 'head band'. I think it also signifies that in formal village marches - for instance to establish a ceremonial or Sun Dance camp - this band (or the pair of bands who occupied the two 'horns') marched in the vanguard of the procession.
Riggs learned from old Yanktons that two bands of their tribe, the Chagu (Lungs) and the Ihaishdaye (Greasy Mouths), "always camped in the van".
I am not sure whether I would extend this term to other prominent bands, e.g. the Kiyuksa band of Oglalas. That band, as Hyde writes, was perhaps the most important band in the Oglala tribe in the 1825-40 period, but its regular position seems to have been at the rear of the tribal circle, indeed the place of honour facing the camp entrance. In the logic of camp movevments, it would seem to travel at the rear of the procession. We know though from accounts of the summer 1876 Northern Lakotas march, that this position, then taken by the Hunkpapas, was one of honour also. This seems a subtly different concept, though, from the 'head band'.
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Oyuhpe
Jun 10, 2011 9:12:54 GMT -5
Post by ephriam on Jun 10, 2011 9:12:54 GMT -5
Kingsley:
Have you looked through the American Fur Company papers? I have not but have been curious if they are sufficiently detailed to allow for a reconstruction of where traders were and with whom they were trading each season in Lakota country. As you hint at above, this would allow us to reconstruct where the various tribes had their winter camps over time and might reveal movements or shifts in home territory, at least for the 1830s-40s period.
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Oyuhpe
Jun 13, 2011 5:38:57 GMT -5
Post by kingsleybray on Jun 13, 2011 5:38:57 GMT -5
Ephriam
I have not systematically been through all the American Fur Co. papers, but I feel confident that what you suggest would be possible in outline, and in certain cases in detail. I went through the microfilm copies at the Museum of the Fur Trade several years ago, with a limited brief: documents bearing on Oglala Post (burned in January 1832) and on the Oglala shift to the North Platte and trade at Ft Laramie (established 1834). That research got embodied in my MFT Quarterly paper on the subject.
More recently I have been lent a large batch of AFC papers relating to a friend's family history research. I found extensive details on Lakota wintering locations and trading operations for the later 1830s and the early 1860s. The latter included detailed info' on Northern Teton wintering locations covering several years at the very end of the robe trade period right before the Sioux Wars era. A few individuals - Black Moon the Hunkpapa; No Heart; Lame Deer's brother; Crow Feather's son et al. - got tantalizing namechecks, often in French.
Fascinating stuff, which convinced me that when I can next manage a research trip Out West, the AFC papers will be a priority.
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Oyuhpe
Jun 13, 2011 6:02:07 GMT -5
Post by kingsleybray on Jun 13, 2011 6:02:07 GMT -5
Perhaps we need to assemble data on each of the main Oyuhpe sub-bands
1. Real Oyuhpe 2. Wakan 3. Makaichu 4. Makaha
There are a number of other sub-bands that seem to have Oyuhpe connections. After the 1878 establishment of Pine Ridge Agency the Oyuhpe band formed the core of reservation settlement along the valley of Wounded Knee Creek. In 1890 the census for that district started with a community bearing simply the tribal name - "Oglala". There is an individual with the name Sage, Pezhi Hota, that Black Moccasin told Mekeel (see abv) was an early name for the Oyuhpe Oglala. There are also listed as neighbouring families the household of two men whose names - Ghost Boy and Mad Soul - we find 65 years earlier as paired signatories (chief Ghost Boy, warrior Mad Soul) to the Atkinson Treaty. What is the story behind this coincidence, I wonder? And is this community a reservation-era phenomenon? or is it evidence for an early intermarriage between Oglala proper and Oyuhpe band people? A scenario suggests itself for the latter.
Ephriam, I wonder what your thoughts are on the Oglala Shikshichela (Little Bad Ones) band? They are numbered among the 1890 communities in the White Clay District, clearly closely associated with the Badger Eaters. Assuming they existed among the Oglala in the pre-reservation period, would you see their affiliations primarily with the Bad Face or with the Oyuhpe band? In other words should we be thinking of them as an Oyuhpe sub-group as well?
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Oyuhpe
Jul 6, 2015 14:58:26 GMT -5
Post by grigoryev on Jul 6, 2015 14:58:26 GMT -5
hello He started to do the distribution of tiyospaye. That is that there are • Susu-ikitchu Charging Hawk (CH). His son’s: - Root Horn
- Kills Above
- Kills Chief
Money (Brother of Charging Hawk): - Kills First (Yellow Blanket)
- Plenty Lice
- Elk Batter snake
- Skill smells tiember
- Hollow Horn
Eats Buffalo Meat (Kills Bear). Brother father of Charging Hawk - Long Whirlwind
- R. of the Mouth
XXX. Brother father Charging Hawk. His son’s: - Non Dress
- thingy
- Yellow Hair
XXX. Brother father Charging Hawk. His son’s: Iwayusota, Used Up By the Mouth. Married sister of CH. His son: - Roach
- Bark
- Wistasu
- Covers his Head
Yellow Thigh. Brother wife Long Whirlwind Brother second wife Long Whirlwind: - Eagle Elk
- Walking Elk
- Running Hawk
- Lone Man
- Red Crow
Lone Buffalo - Spring his Legs. “son” of Charging Hawk
Red Willow - Guts. “son” of Charging Hawk
Smells - Little Boy. “son” of Charging Hawk
I am waiting for comments and additions. thanks in advance
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Oyuhpe
Jul 28, 2016 8:02:58 GMT -5
Post by kingsleybray on Jul 28, 2016 8:02:58 GMT -5
RECONSTRUCTING THE STRUCTURE OF THE OYUHPE BAND IN 1835The Oyuhpe band lived mainly with the Miniconjou through the period 1767-1835. They were probably a part of the band listed by Lewis & Clark in 1804 as “Tar co eh parh”, one of three maximal bands comprising the Miniconjou. The same band is mentioned by Truteau in 1795 as “Ta Coropa”, and rated at 80 lodges. My feeling is that this maximal band comprised by c. 1830 three smaller bands: Oyuhpe, Wakpokiyan, and Gartersnake Earrings (an offshoot band which had been created out of intermarriages btw the first two). As a ballpark figure I suggest that the Oyuhpe component was about 300 people, equivalent to 40 lodges, and breaking down to five extended family clusters. In 1835 the Oyuhpe council determined to rejoin the tribal organization of the Oglala, at the time the Oglalas forged new white trading links at Fort Laramie. The evidence from Nicollet that the Oyuhpe band stood at 100 lodges, 750 people, by 1839 indicates that the basic band was augmented by other people choosing to attach themselves to the band in this dynamic period. From various traditional sources I reconstruct the Oyuhpe band composition at the 1835 Oglala Sun Dance as something like this - Five constituent sub-bands with approximately eleven extended family clusters, each led by a headman: 1. Oyuhpe-hcka• Shakes Off the Dust* ** • Good Thunder* • Left-Handed Oyuhpe • Enter A Virgin • Singer 2. Susu-ikitchu• Charging Hawk • Eats Buffalo Meat (Kills Bear) • Used Up By the Mouth 3. Maka-ha• White Ghost* 4. Maka-itchu• His Horse Is Visible* [nb - father-in-law of Red Dog] 5. Wakan• Flying Hawk Feather [nb - father of Black Fox/Cut Forehead; paternal grandfather of Kicking Bear] *= Oyuhpe band wakichunze in 1835 **= Oglala tribal wakichunze in 1835 The Oyuhpe band in 1835 comprised approximately 85 lodges, 650 people. I repeat the core must have been the Oyuhpe part of the Ta Coropa band of the Miniconjou. I propose that group to be approximately 300 people, five tiyospaye. They had left the other Miniconjou bands at Cherry creek (where fur trade documents show the Miniconjous wintered, 1834-35) in spring 1835 to attend the Oglala Sun Dance on North Platte. To make up the numbers the core Oyuhpe must have been augmented by other people. Most will have been Saone (Northern Teton) adherents who chose to join the Oyuhpe move to the Oglalas. I suggest that the adherents break down about 100 Miniconjou (i.e. from bands other than Oyuhpe), and up to 150 Sans Arc. Most of these people probably augmented the Oyuhpe-hcka tiyospaye. So, Oyuhpe-hcka, which was originally a single tiyospaye of about 100 people, had by 1835 grown threefold, reflected in the five headmen I assign to it. Considering the population statistics across the Teton, there were approx. 100 people in the Oyuhpe band who were probably counted Oglala before 1835. I suggest that Lone Bull, the Shiyo band’s head-soldier in 1825 (Atkinson Treaty signatories), returned to his natal band Oyuhpe in this timeframe, bringing with him his putative brother-in-law Bear Comes Standing (son of Shiyo chief Shoulder; made Oyuhpe Shirt Wearer 1845). There may have been movement from Hunkpatila to Oyuhpe in the 1830s also, with Crazy Ghost, the Hunkpatila head-soldier in 1825, also returning to his natal band. Note both these returnees were close relatives of Charging Hawk, headman in Susu-ikitchun. I suggest the Susu-ikitchun sub-band included most of the Oglala in-migrants to Oyuhpe in 1835, hence its surprising strength. (Ghost Boy, the headman of a Hunkpatila sub-band, also may have shifted to Oyuhpe in this timeframe.) Accompanying or following the Oyuhpe to the 1835 Sun Dance were the Gartersnake Earring band of Miniconjou, following headmen Little Crow and Humpback – also part of the larger Ta Coropa band. (Only the Wakpokiyan element of Ta Coropa, following One Horn, in fact stayed with the Miniconjou in summer 1835. This suggests tobacco was sent to the Ta Coropa band as a whole.) They attended the Oglala Sun Dance as visitors, but the fact that they returned an important Oglala medicine bundle (recaptured from the Pawnee) meant they were inordinately gifted with horses and trade goods, and were conferred a dual Oglala-Miniconjou identity. Thus Humpback's son High Backbone -- probably a small boy in 1835; were his ears pierced during the Sun Dance? -- who grew up to become the Miniconjou head-soldier and war chief, was always considered Oglala AND Miniconjou. NB __ This updates and hopefully corrects the Oyuhpe data I posted here: amertribes.proboards.com/thread/1823/oglala-band-structure?page=3
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Oyuhpe
Jul 28, 2016 17:46:33 GMT -5
Post by kingsleybray on Jul 28, 2016 17:46:33 GMT -5
Susu-ikitchun.
This was I propose a single tiyospaye of 65-100 people (about 10 lodges) before 1835, focussed on the elder Eats Buffalo Meat. From an accident this man lost his testicles, and so his following was given the name Susu-ikitchun. He is noted in an 1831 fur trade document as The Mashed Testicles, included in a list of Miniconjou headmen.
In 1835 it joined the Oyuhpe movement to attend the Oglala Sun Dance. En route it attracted adherents including Lone Bull, the 'brother' of Eats Buffalo Meat's younger kinsman Charging Hawk; I believe Lone Bull had been living in the Shiyo band as its head soldier, but that band decided not to attend the Oglala ceremony - it went east to the Missouri. Lone Bull took the opportunity to return with a small following to his own natal band.
Also Crazy Ghost, the son of Charging Hawk, who had been living in the Hunkpatila band of Oglala, chose to rejoin the Susu-ikitchun about the same time -- again bringing a few lodges with him.
These additions to the Susu-ikitchun helped it grow two new tiyospaye, focussed on the leadership of (a) Charging Hawk and (b) his brother-in-law Iwayusota. So it numbered up to 200 people after these accessions, about 25 lodges.
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Oyuhpe
Jul 29, 2016 4:57:26 GMT -5
Post by kingsleybray on Jul 29, 2016 4:57:26 GMT -5
Oyuhpe-hcka.The logic of the events of 1835 seem to be that invitations to attend the Oglala Sun Dance, and to visit (under Oglala hosts' auspices) the new trading post Fort Laramie, appeared before the main Miniconjou-Sans Arc winter camps broke up in early spring. Those camps were scattered along Cheyenne river and its tributary Cherry creek -- right around the modern reservation community of Cherry Creek, where a small branch trading post outfitted from Fort Pierre operated. The majority of people there chose to defer any visit to the Oglalas, intending to follow their usual spring beat: east to visit and counsel at Fort Pierre, before trending back west for their own Sun Dance scheduled for July at Bear Butte. The Oyuhpe band, however, responded positively to the invitations, as did their close relatives the Gartersnake Earrings band. Their councils agreed to trek southwestward to the Oglala ceremony, to be held west of modern Bridgeport, NE. The core Oyuhpe I posit at about 300 people, 35 to 40 lodges. The Gartersnake Earrings were probably about the same order of size, approximately 35 lodges. Working from population statistics as before, it seems clear that smaller numbers from other Miniconjou and Sans Arc bands did elect to accompany the Oyuhpe and Gartersnake Earrings. These stack up, according to my population interpretation, to about 350-400 people, equivalent at that period to about 45-50 lodges. My reading of the evolving situation, as outlined in the previous two postings, is that these people chose to, or were prevailed upon to, attach themselves to the Oyuhpe-Hcka, True Oyuhpe sub-band, thus generating four new family clusters focussed on the headmen named: Good Thunder, Left-Handed Oyuhpe, Singer, and Enter A Virgin. These headmen, as in the Susu-ikitchun case, were probably senior men in the Oyuhpe-hcka band who attracted to them new followers (surely already connected by marriage and other relationships). I hope to refine this information a little more, but the above seems a new baseline from which to reason and argue! Where were the adherents from? Considering the population trends, I propose that they break down as approximately: 150 people from the Sans Arcs 150 people from the Miniconjou proper maximal band 100 people from the Broken Arrow maximal band (400 is a maximum figure, I suggest it's a little less -- 350-ish.) We then need to look at lists of band names, and we get a number of possible fits. For the Miniconjou proper, reviewing the lists preserved by Josephine Waggoner and published in Emily Levine's landmark edition of WITNESS, I suggest that Maka-mignake, Skunk Belt, may be the main identity of the people involved. A sister group, identified with the prominent White Hollow Horns family, remained among the Miniconjou as a sub-band of the larger Dung Eaters ( Unkche-yuta) band. A number of Oglala sources, including John Colhoff's letters to my friend Joseph Balmer, and Joseph Eagle Hawk's list given to Mekeel in 1931, list the Broken Arrow as a small sub-band among the Oglala. A plausible context for an offshoot movement would be the one we're considering. Keze, meaning Barb, is another recurring sub-band name from this maximal band, and we know that this family group (associated with the brother headmen Dog and Steep Wind) was in flux in the mid-1830s. It seems highly likely that Dog led a few lodges of followers south in 1835. For George Catlin's 1832 portrait of Dog, holding a handsome calumet and wearing a chief's coat accessorised with beadwork and heavy fringing, see americanart.si.edu/images/1985/1985.66.85_1b.jpgThe Sans Arc evidence is less focussed. It is worth noting that the Makaha tiyospaye of Oyuhpe had originated as a Sans Arc group which attached itself to the Oyuhpe a generation earlier. Did they attract more Sans Arcs in 1835, growing their numbers from a small family group (say 40-50 people) to a larger camp of 150-200 people? That's possible too -- note that they field a headman, White Ghost, as one of the four Oyuhpe wakichunze this season. An alternative would be that an element of the Shikshichela band (it had sister groups among both Miniconjou and Sans Arc, and boundaries must have always been to say the least blurred) attached itself to Oyuhpe in 1835. Anyway, this group -- Oyuhpe - Gartersnake Earrings - plus visitors -- aggregating about 115 lodges, set out from Cherry creek soon after the grass was up in May. I suggest that on the way (near Box Elder creek?), they meet some straggling Shiyo people, and family connections are invoked to attract a small group -- which joins Susu-ikitchun as proposed in the previous posting. A week or so later there is a preliminary gathering on Hat creek where they meet the Hunkpatila band of Oglalas. From there the consolidated bands will swing southward to join their hosts' main village down on the North Platte. But before that the warrior societies will hold their spring renewals . . . .
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Oyuhpe
Jul 29, 2016 6:24:16 GMT -5
Post by kingsleybray on Jul 29, 2016 6:24:16 GMT -5
White Hollow Horns, born about 1812 or 1813, was a rising Miniconjou warrior in 1835. He belonged to the Skunk Belt family of the Dung Eaters band. The main Dung Eaters band were led by chief Corn Man, painted by George Catlin at Fort Pierre three years earlier. White Hollow Horns was probably a young relative of Corn Man's. I don't know what the exact relationship was, but White Hollow Horns succeeded Corn Man as the band chief when the Miniconjou chiefs' council was renewed in 1853. (Corn Man himself died in 1847.)
White Hollow Horns was a young married man in spring 1835 -- his son, and ultimately his successor as chief, Little Bear, was born later in 1835 or early 1836 (according to the Army census carried out at Cheyenne River in 1876). I suggest that White Hollow Horns is a real possibility as one of the family heads who chose to follow the Oyuhpe and Gartersnake Earring bands to the Oglala hoop in 1835. Possibly he had married an Oyuhpe woman? -- and was living with his wife's people for a year or two as was standard practice? -- before, as an ambitious young man with family expectations, he returned to his natal band. Other men and their families, without expectations of leadership back home, instead elected to stay permanently among the Oyuhpe. A few families of Skunk Belt people were among those who elected to remain in this way, making a new home in the growing Oyuhpe-hcka camp, and forming a magnet for the occasional visits of kin back and forth between the Oglala and Miniconjou hoops.
This may be correct or it may not! -- but such patterns of behaviour are to be considered when we weigh the evidence.
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Oyuhpe
Jul 30, 2016 13:43:25 GMT -5
Post by hreinn on Jul 30, 2016 13:43:25 GMT -5
Who is who, in the text below ? Was it Crazy Ghost or Charging Hawk who had been living in the Hunkpatila band ? Also Crazy Ghost, the son of Charging Hawk, who had been living in the Hunkpatila band of Oglala,
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Oyuhpe
Jul 30, 2016 16:25:56 GMT -5
Post by kingsleybray on Jul 30, 2016 16:25:56 GMT -5
Crazy Ghost, noted in the Eagle Elk-Donald Collier interview (1939) as a son of Charging Hawk, Susu-ikitchun sub-band of Oyuhpe: signed the 1825 Treaty, under the translation 'Mad Soul' (Nagi Gnaskinyan) as a "Warrior" paired with Ghost Boy. I am confident from statements by Oglala friends that Ghost Boy represented the Hunkpatila band in 1825; Crazy Ghost/Mad Soul therefore represented the Hunkpatila warrior force.
Charging Hawk (Crazy Ghost's father) was married to a sister of a man bearing the name Iwayusota, the latter also being a sub-band name within the True Oglala band. This gives a valuable snapshot of intermarriage linking bands. And we get a classic three-way potential band affiliation for Crazy Ghost:his dad was Oyuhpe, his mom was True Oglala, and it looks a good bet that he married into Hunkpatila ...
Ghost Boy himself is another good example. He was born into the Tasnaheca-yuta (Ground Squirrel Eaters) sub-band of True Oglala, married into Hunkpatila and became the headman of one of the extended families (the Owl Wing tiyospaye: named after a medicine bundle) within Hunkpatila.
Interesting fact that another Hunkpatila, Black Elk II, was lead Warrior for Standing Bull's True Oglala band in 1825. And that Lone Bull, the head warrior for chief Shoulder (I remain confident that this pairing represents the Shiyo band), was another Oyuhpe relative of Charging Hawk -- a younger brother or cousin. He married into Shoulder's band, rose to eminence as it's head warrior, later as so many men did, he returned to his natal band: his son Springs His Legs is noted by Eagle Elk as a family head in the Susu-ikitchun in Eagle Elk's boyhood.
Hope this makes sense ...
Note the interesting fact, obviously not coincidence, that in the 1890 Pine Ridge census, two later men named Ghost Boy (age 80) and Crazy Ghost (age 34) were living in adjoining households, just as they were linked in 1825.
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Oyuhpe
Jul 30, 2016 16:45:20 GMT -5
Post by hreinn on Jul 30, 2016 16:45:20 GMT -5
OK. Thanks. So you have now better knowledge based on modern Lakota sources, about to which bands the Oglala persons signing the 1825 Treaty belonged to. See the thread Oglala Representatives in the 1825 Treaty: George Hyde, in RED CLOUD'S FOLK, p. 40, gave an analysis of the names, suggesting that in the pairing of chiefs and warriors, we have clues to contemporary band structure. The first pairing, Standing Bull and Black Elk, he thought must the the True Oglala band, "now once more recognized as the head-band" - i.e. the leading band assigned the position at the horns of the tribal camp circle. Standing Bull he plausibly suggested to be the son of the Standing Bull named in the first entry of the American Horse winter count, "who had discovered the Black Hills about the year 1775." My suggestion: Makula (left Heron) told Scudder Mekeel in 1931 that the later Standing Bull, born c. 1836, belonged to the Hunkpatila band. This is not contradictory, since the Hunkpatila and the True Oglala were sister bands. Note that head warrior Black Elk, the grandfather of Nicholas Black Elk, belonged to the Hunkpatila tiyoshpaye also associated with the Crazy Horse family: he would have been a 'brother' to Crazy Horse's paternal grandfather Makes the Song. My hunch would be that Standing Bull-Black Elk represent the Hunkpatila. The second pairing, chief Shoulder and warrior Lone Bull, "was seemingly the old Shiyo or Sharp-tail Grouse band which by 1845 appears to have merged into the True Oglalas." He doesn't give any reason for the interpretation, and I used to think this was just a guess, but now I know more about Hyde's correspondence with Scudder Mekeel, and I feel that Mekeel may have uncovered some detail which is back of this statement. My feeling: is that the pairing possibly does represent the elusive Shiyo band. Remember how John Moore revealed the connections between the Shiyo and the Cheyenne Masikota band? And recall the translation of Masikota as something like 'to lie down with the legs flexed'. The interview conducted by Donald Collier with Eagle Elk in 1939 is a vital new source. He lists a number of family heads in the Oyuhpe band as of c. 1860 - in his boyhood. One is 'Spring His Legs', the son of Lone Bull. The name seems to echo the Masikota context. And we have clues as to what happened to the Shiyo band after it split up, I think in the early 1830s. Some went to the Oyuhpe. Some may have gone to the Kiyuksa, whence the recurrence of the Lone Bull name. Some certainly went to the Lower Brule, where the band name Shiyo persisted into the reservation era. The third pairing, Crazy Bear and Bull Bear, surely represents the Kiyuksa band, just as Hyde theorises. The final pairing, chief Ghost Boy and warrior Mad Soul (that's Nagi Gnaskinyan, Mad or Enraged Soul) is among the most interesting. The same pair of names crops up among the Oglalas returning from Canada in 1881, and then again in the 1890 Pine Ridge census where they are listed in a community-tiyoshpaye in the Wounded Knee Dist. called simply 'Ogalala'. In short, I think the 1825 pairing represents a significant transition in Oglala history when the Oyuhpe - one of the oldest Oglala bands,dating back to the early 18th c., was returning to rejoin the tribe after a lengthy spell among the Miniconjou. I suggest Ghost Boy was the chief of the True Oglala. Mad Soul, his head warrior, I think was an inmarried Oyuhpe. As "Crazy Ghost", his name appears in that Eagle Elk-Collier interview as an Oyuhpe, one of three sons of chief Charging Hawk. The latter I believe was born about 1775 and still alive in 1860. So I think Mad Soul's marriage into the True Oglala was a key connection in the process that by 1835 had brought the Oyuhpe back into the Oglala hoop. Hope this makes sense and helps.
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