OK. Kingsley.
So you are taking the Cheyenne part of the forum to another level.
We are not anymore on the fundamental level, we are now entering the advanced level.
Oh, dear !
Great researech regarding Anskovinis/Aneskoveneheoo (and Council of 44).
Another translation of Anskovinis seems to be "Rough Faces" [1].
Probably referring to that narrow nose bridged people might seem angry or stern (just as people with a short distance between their eyes and eyebrows).
Following is a testimony of a Cheyenne woman in May 27, 1929, regarding the skirmish at Warbonnet Creek in July 17, 1876 [1].
"I, Josie Tangle Yellow Hair, eighty-seven years old, and a member of the Northern Cheyenne tribe of Indians, a full sister of Yellow Hair (Yellow Hand), make the following statement in regard to the killing of my brother, Yellow Hair, by soldiers on War Bonnet Creek near old Ft. Robinson in Nebraska.
A band of Cheyennes were camped at Ft. Robinson and I was with this band.
There was also another band besides us at this Ft. Robinson, and they were called Rough Faces.
This band of Rough Faces were outllawed or ostracized, and were not allowed to camp with the main band at Ft. Robinson beacuse they were the ones who were charged with having stolen a horn from the sacred buffalo head.
Beaver Heart was a member of this Rough Face band.
When we left Ft. Robinson and encountered soldiers at War Bonnet Creek, I remember that Plenty Camps, an uncle of Beaver Heart, was the only member of the Rough Face band to accompany us.
Beaver Heart states that he made his home with his Uncle, Plenty Camps, and if such is the case he must have been camped with us at the place on Warbonnet Creek where the skirmish took place, as I remember seeing Plenty Camps there. ..."
There is another statement [1] from the same day about the same event, by Beaver Heart, who was 1 of 3 Cheyennes scouts (Beaver Heart, Yellow Hair and Buffalo Road) who first encountered the white soldiers.
Josie Tangle Yellow Hair did not know that Beaver Heart from the Rough Faces band was one of the Cheyenne scouts.
So there were at least 2 members of Rough Faces band who traveled with Little Wolf's band (perhaps also Plenty Camp's wife and children), while the other part of Rough Faces band stayed behind at Fort Robinson in middle of July 1876.
Beaver Heart said the other band camped at Fort Robinson in Nebraska in July 1876 was Little Wolf's band (Omissis ?).
According to Greene [1], a group of 200 Cheyennes under Little Wolf left Fort Robinson in mid July 1876.
If we say there were 6 Cheyennes in a lodge, it means ca. 33 lodges.
Later, Beaver Heart also took part in the Dull Knife battle in November 25, 1876, at the age of 19 [2].
We now have the following names as members of Anskovinis:
1. Broken Dish (aka. Crow White)
2. Turkey Leg
3. Plenty Camps
4. Beaver Heart
Anskovinis seem to behave more like a Suhtai group, rather than an Omissis group.
Because:
1. You would "expect" a typical Omissis group to go North either in 1878 with Dull Knife or in 1881 with Little Chief.
2. Both known leaders of Anskovinis display the North/South fluctuation (i.e. Broken Dish and Turkey Leg).
3. Anskovinis band was sometimes/often widely dispersed just like Suhtai, but unlike Omissis.
I have 2 of Moore's Cheyenne books.
Moore is good, but it seems that Moore was not able to fully figure out the Suhtai people.
Not that I have figured it out.
But Moore himself gives some words of caution when he writes about Suhtai [3].
Notice where Suhtai is located (around 0,4) in Figure 2, page 44, which is the average of 2 clusters (high and low) [3].
This is just play with numbers. This is similar to a person with one hand in a freezing cold water and the other hand in a burning hot water and estimating that the person is sensing a medium temperature.
With the result that Suhtai is alone in the figure, out in the blue.
It is also worth noticing that in Moore's numerical analysis [3], there is only 1 source for Anskovinis and therefore only 1 data point for Anskovinis in Moore's numerical analysis.
The only band which has only 1 source.
In statistical analysis you can not do much with just 1 data point.
So we have to take some caution when looking at Moore's Figure 2 (page 44) where he attach Anskovinis with Omissis.
With his numerical analysis about band position in tribal circle, Moore is trying to transfer historical information into numbers.
At best it fits to general knowledge, at worst it is making a haze or mislead.
References:
1. Jerome A. Greene: "Lakota and Cheyenne - Indian Views of the Great Sioux War, 1876-1877", pages 80-84, University of Oklahoma Press (1994).
2. Jerome A. Greene: "Lakota and Cheyenne - Indian Views of the Great Sioux War, 1876-1877", pages 119-121, University of Oklahoma Press (1994).
3. John H. Moore: "The Cheyenne Nation - A Social and Demographic History", pages 42-45, University of Nebraska Press (1987).