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Post by chicheman on Jun 3, 2012 12:18:00 GMT -5
Regarding the 19th Century Kiowa Chief Manyi-ten / Woman´s Heart, I was wondering about finding only limited information on him. I wasn´t able to find dates like birth and death dates and also not much about his family. One reference we can read in "The Kiowas" by Mildred P. Mayhall, about his son Datekan: In 1881, Datekan (son of Woman´s Heart), a medicine man, began to preach and to foretell the return of the buffalo. He renamed himself Pa-tepte (Buffalo Bull Returns) and invited all the tribes to join him in ceremonies, copying the ritual of the Sun Dance, to bring back the buffalo. Near Mountain View a Medicine Lodge was constructed. . . . Great numbers of people gathered, but not all were devout; in fact, some were rather skeptical of his powers. . . .For ten days and nights the prophet carried on his prayers, but there was no buffalo. Finally, he explained that his medicine had been ruined by the lack of faith of the Indians. He lost face as a prophet and died within a year.
There is not much information around on Woman´s Heart, other than recordings of battles with soldiers he took part in, or the Delegation of Kiowa chiefs of which he was one chief, in favor for the release of Satanta and Big Tree, after they have been arrested. Also he is known as one of the Fort Marion prisoners.
Does anybody have additional informations about the life of this chief ? Do we have any Kiowas around here ? Any information would be greatly appreciated. Thanks in advance.
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Post by chicheman on May 27, 2012 8:34:24 GMT -5
The Plains-Apache, also known as Kiowa-Apache, call themselves "Nadi-isha-Dena" or "Na´isha"in their own Language. They were long time close allies especially to the Kiowa people. Tribal memories going back to a time when the two tribes lived together in northern areas, in the mountains of western Montana and around the Yellowstone River. Together they eventually made a change to become Plains people, beginning that move in the 17th Century, establishing themselves as neighbors of the Crows first and later made their homeland in the southern Plains. Plains-Apache and Kiowa were known as allies of the Comanche quite early. One story tells of the peace agreement between these tribes around 1790. Linguistically, the Plains-Apache are one of seven Apachean- or Southern Athapaskan - speaking tribes that migrated to the Southwest and Southern Plains probably around A.D. 1300 - 1500. These people are linguistically related to Northern Athapaskans of westernCanada and Alaska and the Pacific Coast of California and Oregon. The ancestors of these tribes lived once in the western subarctic forests of the Mackanzie Basin. The proto-Apacheans probably separated from this place about 2000 years ago and moved onto the northwestern High Plains. There they joined the Sarsi, the southernmost Athapaskan tribe at the time. Aproximately 1000 years later they left this location and the Sarsi in southern Alberta, Canada, and began their southward movement. Ultimately they would scatter across western Oklahoma, Texas, southeastern Colorado, parts of New Mexico, Arizona and some areas of Mexico. There they differentiate into seven recognized Apachean Languages and tribes: Plains-Apache (Kiowa-Apache), Lipan, Jicarilla, Mescalero, Chiricahua, Western Apache and Navajo. The Plains-Apache / Na´isha - Language today is in danger, but efforts are there to recover and revive it, working done in documenting and preserving this Apachean-Language. ((Sources and further reading : Prayer on top of the Earth, Kay Parker Schweinfurth; The Autobigraphy of a Kiowa-Apache Indian, Charles S. Brant; The Kiowas, Mildred P. Mayhall; Kiowa Voices I + II, Maurice Boyd, TCU Press) Info also here : en.wikipedia.org/wiki/Kiowa-Apachechicheman
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Post by chicheman on May 24, 2012 5:09:39 GMT -5
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Post by chicheman on May 23, 2012 8:53:34 GMT -5
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Post by chicheman on May 23, 2012 8:48:22 GMT -5
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Post by chicheman on May 15, 2012 6:07:38 GMT -5
Thanks a lot Mr. Bray, for this additional, interesting information. This paper gives well an overview of all the unlucky happenings and injustices done to the Lenape people, so that finally they lost all their land back east. It also sheds more light on Pisquetomen, brother of Shingas, who became unpopular with the English since he was following a path of preserving the rights and lands of his people. It looks like Pisqutomen was more important than history reports have preserved, if we do not take a careful look, as the text suggested.
chicheman
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Post by chicheman on May 14, 2012 13:12:56 GMT -5
Shingas, along with his brother´s Tamaqua (Beaver, also called King Beaver) and Pisquetomen, became a prominent leader during the French & Indian War. Pushed more and more out of their traditional eastern homeland toward the west, Lenape (Delawares) under the mentioned leaders established villages in Ohio, while some tribal people remained in western parts of Pennsylvania. Famous among the Lenape still remaining in western PA was Teedyuskung. In Ohio Delawares shared the Ohio country with the Shawnees, Wyandotte, Mingoes and other´s. Originally being allies of the British, Shingas and his followers soon became disenchanted about the intention of the British when Gen. Braddock made it clear to the Indians, that they will have no land rights after victory over the French, even though the Indians would fight for the British cause. Disapointet Shingas and other leaders allied themselves with the French and tried in this way to fight for their right, lands, families and way of life. During this time Chief Shingas was given the name "Shingas the terrible", because he fought bitterly. But his enemies forgot to tell the other truth about him. Several sources tell about him being kind to prisoners, treating them well. He also was in favor for peace after all the fighting.In some articles the translation of his name isn´t quite correct. According to the late Nora Thompson Dean, a fluent speaker of Southern Unami Lenape (1907 - 1984) and a highly respected Delaware Elder, and other´s his name translates as "Swamp Person" (C.A. Weslager, The Delaware Indians). After the F & I War and Pontiac´s War, in about 1764 he disappeared from history and it seems it is not know what became of him. King Beaver and other leaders became prominent then. Here some links: explorepahistory.com/odocument.php?docId=1-4-1Dwww.bchistory.org/beavercounty/BeaverCountyCommunities/Beaverfolder/Shingas/Shingas.htmlexplorepahistory.com/storydetails.php?storyId=1-9-6&chapter=0chicheman
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Post by chicheman on May 14, 2012 6:07:57 GMT -5
Examples of spoken Quapaw words and phrases, on the official Webpage of the tribe: www.quapawtribe.com/index.aspx?nid=89The Quapaw people are a devision of the Deghia-Sioux and therefore a member of the great Siouan Language family. Their name for themselves is "Ogahpa", meaning "Down Stream People". Other Deghia members are the Osage, Omaha, Ponca and Kaw. chicheman
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Post by chicheman on May 3, 2012 6:03:28 GMT -5
Hi,
here some comments made by Iron Teeth I found:
Comment on Mackenzie´s attack on Chief Dull Knife´s Camp (Nov. 25,1876)
"They killed our men, women and children, whichever ones might be hit by their bullets. My husband was walking, leading his horse, and stopping at times to shoot. Suddenly, I saw him fall. The last time I ever saw Red Pipe, he was lying there dead in the snow. From the hilltops we Cheyennes saw our lodges and everything in them burned." (Iron Teeth, Thomas B. Marquis, They Cheyennes of Montana)
Another comment of her:
"This hide scraper I have is made from the horn of an elk my husband killed, just after we were married... The Indian men of the old times commonly made this kind of present to their young wives. Throughout 72 years it has always been a part of my most prescious pack. There were times when I had not much else. I was carrying it in my hands when my husband was killed on upper Powder River (Mackanzie´s attack on Dull Knife´s camp). It was tied to my saddle while we were in flight from Oklahoma. It was in my little pack when we broke out from Fort Robinson prison. It never has been lost. Different white people have offered me money for it. I am very poor, but such mney does not tempt me. When I die, this gift from my husband will be buried with me". (Iron Teeth, Thomas B. Marquis, The Cheyennes of Montana)
On the outbreak of For Robinson:
"I tell you now the name of my son who was killed: we call him . . . Gathering his Medicine. Lots of times, as I sit here alone on the floor with my blanket wrapped about me, I lean forward and close my eyes and thin of him standing up out of the pit and fighting the soldiers, knowing that he would be killed, but doing this so that his little sister might get away to safety. Don´t you think he was a brave young man ?" (Iron Teeth, Thomas B. Marquis, The Cheyennes of Montana)
These are really moving words of a remarkable woman. Thru her words we might get at least a little idea how much Cheyennes did suffer at that time. As well as did people of other tribes also, who had their own stories to tell. Unfortunately many had to endure hard times.
Chicheman
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Post by chicheman on Apr 28, 2012 15:26:44 GMT -5
Willkommen von mir Cinemo !
Welcome Cinemo ! I´m glad you found your way to this place, friend.
chicheman
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Post by chicheman on Apr 26, 2012 12:41:39 GMT -5
Hi marysilverfox,
I heard of a Delaware trade jargon for that area where the Lenape lived, back east in colonial times. Used for trade between Lenape and europeans. Simplified Lenape Language to make understanding easier. In other eastern areas other Languages probably have been use too. In the Northwest there was a Chinook jargon. For southern Plains, I guess, Comanche was used often as Lingua franca. Also at treaties, like Medicine Lodge Creek, Comanche was a main Language I think to recall. Sign Language was known in the whole Plains area.
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Post by chicheman on Apr 22, 2012 18:31:47 GMT -5
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Post by chicheman on Apr 22, 2012 17:58:18 GMT -5
Info about a project to connect Lakota children with their trad. horse culture : www.andreac.de/start.html> klick on "all info in english" (main page is in german)
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Post by chicheman on Apr 22, 2012 8:29:02 GMT -5
Pellethie wrote:
I'm wondering if northeastern Algonquian people such as the Wabinaki were divisions of a southerly Lenape drift and if western Algonquian tribes like the Cheyenne were distant grandchildren as well.
There were Algonquian speaking tribes as far as California and I also wonder if these extreme western Algonquians were some of the earliest split offs from the grandfather's drift eastward. ------------------------------------------------------------------------------------
Hi Pellethie,
yes, I was getting interested in that subject too some time ago and was doing some research.
I´m not quite sure about the Wabanaki. One Lenape story is telling of the migration of the people, coming from the west and ending in the east, Delaware River Valley and seaboard. (Heckewelder).
I found some good thoughts in Karl H. Schlesier, Wolves of the heavens (1985). (Also in Plains Indians a.d. 500 - 1500, of the same author, 1994). Evidences on archaeological, ethnological and linguistic grounds support that around 1500 to 1000 before Christ, some Algonquin groups started to leave their northern home country, being then in what became SE MacKenzie and middle Keewatin-District. (Cheyenne tradition still speaks of a former homeland long time ago, in the extreme north). The reason why these groups left their homeland was seemingly a climate change, with tree border moving to the south over centuries. Pre-Dorset Eskimo hunters where coming to this area and may have competed with so called Proto-Algonquian groups, or the later might have gone south already earlier, living in the boreal forests. Seemingly some of the most northernly Algonquian groups left first. Linguistic evidence suggests that Cheyenne as well as Blackfoot, as members of the western Algonkins, are the ones most distantly to their parent Proto-Algonquin. Other groups coming from the west of Hudson Bay moved eastwards thru boreal forests, to the south of Hudson Bay. Those groups may be the forefathers of todays Central-Algonquians like Shawnee, Potawatomi, Menomini, Sac,Fox, Kickapoo or Miami-Illinois. Other groups went to the east and became Proto-Eastern-Algonquins, in time moving in a southerly direction along the Atlantic seabord. Snow (1978:60) sees the cultural continuity of the eastern Algonquin in that area, reaching from Pre-history to historic times. Tuck (1978:34) thinks they started their move across the St. Lawrence around 1000 before Christ. Well known Linguist Ives Goddard (1978 a , b), after an analysis of the development of the Algonquian Languages agreed with this interpretation. There seems to be some problem to determine for sure those western Plains groups known as Arapaho-Atsina and the Suthai. There is some assuming that the Arapaho-Atsina were once members of the Blackduck-Tradition, named after a certain archaeolog. place. Though not all scholars agree with that. It seems that Arapaho is closer to central Algonqian dialects than are Blackfeet and Cheyenne, which suggests that Arapaho-Atsina were separating from Proto-Alg. later than Blackf. and Cheyenne. The same might be true for Suthai, though they are not easy to catch in pre history, still uncertainty about them. What is known is, that Suthaio became allies and a tribal band of the Cheyenne Nation around the mid 18. Century.
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Post by chicheman on Apr 22, 2012 7:10:47 GMT -5
So far as I was told, no problem with that as long as it was not a mentstruating woman. That´s among Lenape.
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