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Post by ephriam on Jul 15, 2023 21:28:48 GMT -5
The other White Deer at Pine Ridge was Otto White Deer (b. c1859-60 -- died Jan. 25, 1906). He married Red Woman (later known as Maggie) about 1888 and they had two sons, Good Ring (=Charles) and Sight (=James). His wife, Maggie, had previously been married to James Lame Dog. The family lived in the Wakpamni District on the Pine Ridge Reservation.
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Post by ephriam on Jul 15, 2023 20:45:30 GMT -5
Hi Ronnie:
Her name was Louise Marshall, born about 1851 or 1852; married Medder Douville about 1878-79, and died on November 27, 1935 on the Rosebud Reservation. Does your family have any oral history about her father, Frank Marshall, the French Canadian fur trader?
Ephriam
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Post by ephriam on Jul 15, 2023 8:37:20 GMT -5
Conrad White Deer Tahca Ska (b. c1857 -- d. June 26, 1921) married Margaret Marshall (daughter of the early fur trader Frank Marshall) about 1889, his fourth marriage. Margaret had two children, neither of whom were still alive by 1900. They raised Daniel Marshall (born c. 1891-92), Margaret's nephew, in their home in the Medicine Root District. Conrad White Deer received an allotment on Potato Creek. Another portrait of White Deer is up on Ebay currently.
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Post by ephriam on Jan 22, 2023 15:17:45 GMT -5
Steve:
You might want to take at the Pine Ridge Reservation census for 1890, which is the only one for this time period in which each of the tiyospaye or native communities are recorded. In particular, take a look at the Wagluhe Band, located near the agency, which includes Blue Horse's immediate family. You can also take a look at a small band called the Sahiyela Wakpa or Cheyenne Creek Community. In the early reservation period at Pine Ridge, this community was located on Cheyenne Creek, a small tributary that flows west into White Clay Creek, about two miles north of Pine Ridge and maybe a mile south of the Holy Rosary Mission. This small band of 26 families are mostly relatives of Blue Horse's brother Big Mouth. (This band is not to be confused with a later community called Cheyenne River located in the vary northwest corner of the reservation.)
Ephriam
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Post by ephriam on Jan 20, 2023 1:12:41 GMT -5
Iron Child Maza Cincala (c1847-1914). Oglala. In 1905, Joseph Henry Sharp produced this portrait of "Chief Iron Child," now preserved at the Gilcrease Museum. Sharp wrote "Painted in my studio at Crow Agency, when on a visit. Custer Warrior, and they like to visit old battle grounds - particularly many squaws came to mourn departed braves. Iron Child was proud and wanted to look just right in his fine visiting clothes - White people are like that!" His description of Iron Child as a "Custer Warrior" suggests he was a veteran of the Battle of the Little Bighorn in June 1876. Six months before the Little Bighorn, Iron Child was identified as the leader of a group including seven young Wagluhe or Loafer Oglala men who had arrived in the northern camps as messengers from the Red Cloud Agency, bringing word that the government had ordered them onto the reservation by the deadline of January 31. While he was out scouting, the seven Loafers were killed by a Crow war party, as detailed in the Amos Bad Heart Bull manuscript. In this document, his name is translated as Young Iron. Assuming that Sharp was correct that Iron Child was at the Little Bighorn in June 1876, he probably surrendered at the Red Cloud Agency in 1877 (though I could not find his name among the lists of families coming in). He probably then left with the other northern bands who slipped into Canada later that year. He married about 1879, presumably while in Canada, and we find his name in the Sitting Bull Surrender Census with Big Road and Low Dog's Oglala as they arrive at the Standing Rock Agency in 1881. He appears in the Big Road Roster as "Iron Boy". Iron Child was transferred to the Pine Ridge Agency in 1882, along with the other surrendered Oglala at Standing Rock, and lived the rest of his life in the Porcupine District. In the 1890 census, he is listed with the Wacunpa band, aligned with the Wazhazhas during the 1870s. He is listed as a member of the Buffalo Bill's Wild West Show headed to London in 1892 and as part of the 101 Wild West Ranch Show in 1912. Iron Child last appears in the Pine Ridge Agency census records in 1914, the year he presumably died.
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Post by ephriam on Feb 25, 2022 10:36:53 GMT -5
Thank you, Dietmar: The first photograph of Left Heron is from the magazine "Indians at Work," Jan. 15, 1934, p. 13. But I do not know about the second photograph. Where is that from? There is also a portrait of No Ears in Wolfgang Haberland, Ich, Dakota: Pine Ridge Reservation, 1909: Photographien von Frederick Wergold (Berlin: Reimer, 1986) p. 86. Anyone have that book who can scan and share the image? Here is a photograph of Good Hand (known later as Laura Clincher), one of the sisters of Left Heron and No Ears. In this family portrait taken in 1896, she poses with her husband James Clincher, a member of the reservation police at Pine Ridge, and three of her sons. The youngest is probably her infant son John who died a year after the image was taken. Original at the National Museum of the American Indian (Smithsonian). edan.si.edu/slideshow/viewer/?eadrefid=NMAI.AC.224_ref34
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Post by ephriam on Feb 19, 2022 19:13:13 GMT -5
NO EARS AND LEFT HERON: WINTERCOUNT KEEPERS
The famous No Ears Wintercount and related versions have been widely published, including in James Walker (ed. Raymond J. DeMallie), Lakota Society (University of Nebraska Press, 1982). But what do we know about the authorship of this wintercount?
In 1917, D. McMillan of Manderson, South Dakota, replied to a letter from Walter Camp regarding this wintercount. "The different events were assembled by John No Ears an old Policeman & his Brother," McMillan explained, "and were translated into English by Chas. Nines & Dr. Walker formerly of Pine Ridge." In addition, a notation on a copy of this wintercount in Father Eugene Buechel's papers at the Holy Rosary Mission on Pine Ridge notes that that John No Ears "had acquired [the] information from his father." These few details link this particular wintercount to three different individuals: John No Ears, his unnamed brother, and their unnamed father. Can we discover more about this family and determine what bands or tiysopaye they were associated with, perhaps helping us better connect the calendar entries to other wintercounts?
John No Ears Núŋğe Waníča (c1853-1918) -- The census records for the Red Cloud and Pine Ridge Agency mention a man named No Ears between 1874 and 1880, generally within Young Man Afraid of His Horse's band, but we cannot be certain yet if this is him. The first definitive record of John No Ears is on the Rosebud Reservation in 1887, when he was counted among the "Waziahziah." Census records show that he had married his wife, Black Woman (later known as Betsy No Ears) about 1874 and they had several children. The family transferred to the Pine Ridge Reservation in 1891-92 when the boundary between the two reservations was adjusted and they later settled in the White Clay District. As already noted, he served in the Pine Ridge Agency police force in the 1890s. He received an allotment on White Clay Creek north of the Holy Rosary Mission.
Left Heron Pheháŋ Čhatká (c1849-1935) -- John No Ear's older brother is identified as Left Heron in several sources, including a 1906 name register and a probate record from Pine Ridge. Left Heron married his wife Lottie about 1878 and they had several children. The family first appears in the census records on the Pine Ridge Reservation in 1893. Left Heron settled in the Porcupine District and later received an allotment west of Eagle Nest Butte.
Walking Eagle Waŋblí Máni (died 1888) -- According to a Pine Ridge Reservation probate record, John No Ears and Left Heron were the sons of Walking Eagle and his wife Bear Woman (also known as Red Turtle). Left Heron provided additional details in a 1931 interview in which he noted that his father Walking Eagle was from a Minneconjou tiyospaye known as Wakpokiyan, the band of Lone Horn. Walking Eagle's wife (and the two brother's mother) was an Oglala from the Kuhinyan band. This suggests the possibility that the family moved between Minneconjou and Oglala relatives over the years. Is this reflected by changes in the names of the wintercount years? I am not certain yet, as there is still one more mystery to solve.
Left Heron mentioned in his 1931 interview that he was also known by the name Breast or Makula, a name that also appears in at least one census account for the family. Josephine Waggoner collected an Oglala wintercount from "Makula" or Left Heron. The record for each year in the No Ears Wintercount and the Breast Wintercount are initially closely aligned, but then by the 1850s, they diverge, generally recording different events. If both of these wintercounts are by these two brothers, why are they different in later years? The Breast Wintercount ends in 1877 as this community moved north across the border, noting "Treaty was made with the Canadians."
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Post by ephriam on Dec 28, 2021 11:04:55 GMT -5
Good morning! Still trying to figure out when the prominent Wažáže headman Red Leaf died. We know that he and his band shifted from the the Red Cloud Agency to the Spotted Tail Agency in April 1877. He and Red Leaf Jr. are recorded in the Spotted Tail Agency census for May and Dec. 1877. When the Rosebud reservation was established in 1878, Red Leaf and his tiyospaye are there, ultimately settling in the Black Pipe Creek area on the western edge of the reservation.
The old man Red Leaf does not appear in the Rosebud census for 1887, though there is a younger Red Leaf (born ca. 1845) listed among the "Waziahziah", perhaps Red Leaf Jr. This may be the same younger Red Leaf who returned from Canada, spending time at Standing Rock in 1881 before being transferred back to Rosebud in 1882.
Though the elderly Red Leaf is not shown in the 1887 census, he may have still been alive at this time. In 1891, as the new boundary between the Rosebud and Pine Ridge Reservation was being established, some Wažáže families now found themselves on the Pine Ridge side of the new administrative border. A list of families who were being transferred to Pine Ridge included two older men named Red Leaf: one was a Brule, age 79. The other was a Wažáže age 80. I assume this last individual is our man. There was no census taken at Pine Ridge in 1891, but an elderly Red Leaf does appear in the census records from 1892 to 1894 (though erroneously listed as a woman in the 1893 document). This individual might be either of the elder Red Leaf's listed in the 1891 boundary change document. Of special interest. this elderly Red Leaf is listed in the 1892-94 census records as the head of the family which includes Few Tail's widow and children after he was killed by cowboys in 1891. The Few Tail's family appears in the 1895 census but without Red Leaf, suggesting he died during 1894-95 period. But is this prominent Wažáže leader? The search continues...
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Post by ephriam on May 14, 2021 19:00:15 GMT -5
Thank you, Dietmar, for posting this new great photograph! I have not seen this image before.
Yes, the man seated in the back on the right is Geminian Pierre Beauvais (1815-1878). Charles Hanson wrote a great biography of this important trader in The Mountain Men and the Fur Trade of the Far West, volume 7, pp. 35-43. There is also a brief biography of Beauvais and an earlier portrait in Watkins, History of Nebraska, vol. 3 pp. 583-584.
Ephriam
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Post by ephriam on Mar 18, 2020 12:15:45 GMT -5
Good morning:
Interpreter William J. Bordeaux wrote in his book, Crazy Horse's Conqueror: "In view of this uncertainty, I interviewed several near relatives of the noted warrior including a full sister, Mrs. Clown. In my interview with her at her home, about seven miles East of the Thunder Butte Sub Station on the Cheyenne River Indian reservation, she told me, and her story has been substantiated by other relatives, that Crazy Horse was born somewhere near the mouth of the Laramie River in the southeastern part of Wyoming. As to the date of his birth both Mrs. Clown and her husband agreed that it was in the spring of the year that Left Hand Big Nose was killed by the Shoshonees." Notice that Bordeaux referred to her as "a full sister" though he never provides any further details about the family relationship. This "full sister" is also what the modern Clown family descendants claim in their published interviews, etc.
All of the Oglala sources I have spoken to say this is incorrect. I think that Bordeaux was mistaken, that the sister relationship was actually through marriage. We must remember the Lakota had a wider view of family relationships than the western model.
I believe this latter view is supported by documentary evidence. In 1881, Crazy Horse senior was recorded at the Rosebud reservation, just before he died. At the same time, the Clown family are recorded among those coming in from Canada and surrendering in 1881. The Clown family can be seen in the Sitting Bull Surrender Census, family 416, including "Tits" or Woman's Breast as later translated, his wife Red Legs and their twelve year old daughter, Iron Cedar. While I am not doubting a relationship between Worm and Women's Breast, I think it is through marriage -- not that they are the same individual as later claimed by the modern Clown family.
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Post by ephriam on Feb 1, 2020 10:52:28 GMT -5
John:
I can add a few more details:
The 1890 Pine Ridge Agency census is the one that lists the families by bands (tiyospaye). It shows Sitting Holy and his family in the Wablenica band.
In the 1900 federal census, Sitting Holy and Blanket are shown to have been married for 14 years (married about 1886) and that they had no children as of 1900.
His first wife, Jennie Sitting Holy, died June 17, 1905 (Pine Ridge Agency death records)
In the 1906 Pine Ridge census, Sitting Holy is listed by himself and as a widow.
The 1910 federal census shows him with his show group in New Jersey and notes that he has been married for four years (married circa. 1906)
In 1913, George Wilber Sitting Holy received his allotment on Pine Ridge in section 18, township 40 north, range 35 west (BLM Records)
In 1916, Mary Sitting Holy (formerly Mary No Braid) received her allotment on Pine Ridge in section 36 township 43 north, range 44 west (BLM Records)
His son, John Sitting Holy, died May 9, 1920 and was buried in the Little Soldier Cemetery.
Sitting Holy died Dec. 17, 1925.
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Post by ephriam on Oct 20, 2019 2:14:32 GMT -5
Strikes With Nose ( Pasu Apa) was born about 1846, married Her Good Road about 1874, and was a member of Little Wolf's Pesla band of Oglala during the early reservation period. The Pesla were at the Little Bighorn, so he may also have been a veteran of that battle. Strike with Nose and his family settled in the Porcupine District of the Pine Ridge Reservation where he died on Jan. 21, 1907.
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Post by ephriam on Oct 18, 2019 9:20:47 GMT -5
Good morning, Daphne:
Thank you for reposting. I had missed that we were going to explore this further.
Yes, the interview posted above is from Spotted Horse Woman, mother of John Monroe, and your relative.
The earliest census record I can now find so far of Spotted Horse Woman and John Monroe is 1893, on Pine Ridge. The 1893 census lists her as 64 years of age and her son John as 23; this would suggest that she was about 41 years old when John was born. Spotted Horse Woman last appears in the census records in 1918, suggesting that she may have died later that year or early in 1919. In the 1900 and 1910 census, she gives her tribal affiliation as Cheyenne. In the 1900 census, she also notes that she had 9 children, 2 or 3 of whom were still living at that time.
In addition to John Monroe, Spotted Horse Woman also had a daughter named Elk Woman, who married Eagle Horse. The Eagle Horse family appears in the first census of Pine Ridge in 1886. Eagle Horse died in 1918, a very bad year on Pine Ridge. Elk Woman remarried about 1923 to John Bird Head.
There is a John Monroe who died in Shannon County, SD, on August 19, 1943 -- I suspect this is him but cannot confirm.
Hope this helps a little.
Ephriam
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Post by ephriam on Sept 24, 2019 9:24:48 GMT -5
We are trying to understand the individual history of each tiwahe and tiyospaye by integrating Oglala oral traditions with existing documentary records, including annuity and census records from the early reservation period. For the Pesla or High Wolf's band, we have the following: - 1874 -- High Wolf's band at the Red Cloud Agency was being rationed as 35 families. No names or size of families were given.
- 1879 -- High Wolf's band at the Pine Ridge Agency was being rationed as 36 families. In this document, we have the name of each head of household and the number of people in each family.
- 1890 -- Pesla band at Pine Ridge Agency, counted in the census as 22 families. This document includes the name, age, sex and relationship of each individual in every family.
If we compare the names of heads of household between 1879 and 1890, we can see some of the changes that occurred during this 11 year period, hinting at how dynamic and fluid Lakota communities can be. Of the 22 families listed as Pesla in 1890, nearly half (10 families) cannot at this time be connected to the names listed in 1879. A number of these are new families which did not exist in 1879. For example, 19-year old War Bonnet had married about 1888 and therefore would not have been listed as a separate family eleven years earlier. If we look at the remaining families, we can see: - 5 families are in both High Wolf's band in 1879 and the Pesla in 1890: High Wolf, his son Spotted Crow, Tramped by Mice, Daylight Man (not to be confused with the Wazhazha headman Day), and Strike with Nose. Presumably these families form the core of the Pesla band.
- 2 families, not surprising, can be traced to the larger Wazhazha group in 1879, led by Day. These two families had apparently joined the Pesla by 1890: Lone Bear and Porcupine.
- 1 family -- Shot in the Eye -- transferred from the Rosebud Reservation in August 1881. By 1890, he was listed as part of the Pesla band.
- What was unexpected to me was the fact that 3 families originally listed in Slow Bull's band in 1879 had now joined the Pesla by 1890: Broken Leg, Little Elk and Wounded Bear.
I have generally thought of Slow Bull's band as Minneconjou and Oyuhpe Oglala, so the infusion of this element into the several of the Wazhazha bands on Porcupine Creek is new to me. Deserves more study and inquiry. Ephriam
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Post by ephriam on Sept 19, 2019 7:42:23 GMT -5
Thank you, Kingsley. I wonder if the settlement of the bands along the various creeks on Pine Ridge was accomplished in the 1880s in the same traditional manner as they were assigned their place in the formal camp circle during the annual summer gathering, with the wakicunze discussing and then directing where each band was to camp. I wonder if this was accomplished at the annual summer gathering one year during that period, so the various Wazhazha bands were assigned various "positions" along Porcupine Creek. Must have been quite a council discussion!
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