|
Post by clarkkimberling on Oct 10, 2011 16:36:38 GMT -5
It appears that insights regarding George Dowanna's name and his imprisonment in Iowa can be gained from a description of Charles Eastman's father, found in Raymond Wilson's book, Ohiyesa: Charles Eastman, Santee Sioux. From page 16: Ohiyesa's life suddenly changed with the appearance of his father. Instead of being hanged, he was one of the fortunate "hostiles" whose execution sentence was changed by President Lincoln to three year's imprisonment at the federal penitentiary in Davenport, Iowa. While in confinement, Many Lightnings fell under the influence and teachings of Dr. Thomas S. Williamson and Stephen R. Riggs. They converted Many Lightnings to the Christian religion, and he took the Christian name of Jacob and the surname of his dead wife, Eastman...
After his release from prison in 1866, Jacob was placed on the Santee Reservation, near the mouth of the Niobrara River, in northeastern Nebraska... There is a record (can someone confirm it?) that George Dowanna was born in 1849. If that year is correct, then in the year of the sentencing for Davenport prisoners, George was about fourteen years of age and his age was recorded erroneously at the time of the pardon, January 20, 1866, in Davenport, for in the list (reference below), his name -- or at least, his family name -- appears as follows: No. 126, age 41, Hinhan-duta. Scarlet owlRegarding the name of Charles Eastman's father, the 1866 list shows this: No. 79, age 40, It-wakanhdi-ota. Many lightnings (forked) in face.(The total number of persons in the list is 177.) It seems likely that many Dakota took alternative names during the 1860s. Many Lightnings's taking of another name suggests that Hinhan-duta may have done likewise, perhaps in connection with imprisonment and conversion. Here is a final note. Charles Eastman was born near Redwood Falls, Minnesota, in 1858. George Dowanna, it appears, died near Redwood Falls in 1908. ............................................ Reference: Outbreak and Massacre by the Dakota Indians in Minnesota in 1862, edited by Don Heinrich Tolzmann, Heritage Books, 2001; based on the account published by Marion P. Satterlee in 1925.
|
|
|
Post by clarkkimberling on Sept 17, 2011 10:50:45 GMT -5
Thank you, Sara. There is another account somewhat like yours. It can be found by typing the following, including quotation marks, into Google: "One year following Chief Red Owl's death" The full sentence: "One year following Chief Red Owl's death, members of his family and extended family participated in the Dakota War of August 1862. In the months following his war, members of Red Owl's family were sentenced to prison and exile at the Santee Reservation in Nebraska." This is the final sentence in a fascinating account of Chief Red Owl, written by Edward M. Red Owl. As you can see, it implies that Santee had a prison and that members of the Red Owl family were exiled at Santee. Can someone verify that there a prison at Santee? Your reference to George's imprisonment at Camp McClellan seems quite plausible, as George (and his father) were known to Bishop Whipple, who was involved with the Mankato tragedy. Indeed, George was buried in the Bishop Whipple Cemetery near Morton, Minnesota. For more about Bishop Whipple, see anglicanhistory.org/usa/whipple/Can someone verify that George Dowanna (Hinhanduta) was imprisoned at Camp McClellan? Has an account been written about the prisoners at Camp McClellan AFTER their release and resettlement at Santee? Clark
|
|
|
Post by clarkkimberling on Aug 24, 2011 16:06:34 GMT -5
Louie, Thanks. The information about the name Dowanna as song+(everyone knows) is especially good for my project, because it concentrates on Dowanna's song. Do I have this correct... that the name Dowanna was, in keeping with custom, given to him prior to manhood when his gift for song had made itself known within his community? Your advice regarding Dowanna and his wife led to my contacting Vicky Valenta, a frequent contributor to Oyate Research Center. Vicky sent me many useful document copies. She has a Facebook site with thosands of Santee records: www.facebook.com/pages/Santee-Sioux-Genealogy/187093708000810?createdand also www.us-census.org/pub/usgenweb/census/_na/1885-1930/ne/santee-sioux/1890.txt There, George Dowanna Redowl is listed in an 1890 census as father, age 41, along with his wife Anpetuomaniwin (Emma) and three children. What does Emma's Indian name mean? My understanding is that Dowanna and some others were permitted to return to Minnesota, where he lived his last years and was buried. I would like to know more about the "permission" - when was it granted, to whom, etc. Clark
|
|
|
Post by clarkkimberling on Aug 17, 2011 16:25:56 GMT -5
Hi Louie,
I hope you will also comment on the three versions in the first message - especially the 1869 English-language version, presumably by the Rev. Samuel Hinman.
Best wishes from Indiana, Clark
|
|
|
Post by clarkkimberling on Aug 16, 2011 15:01:23 GMT -5
Earlier, I mentioned that George Dowanna's melody appears in a 1922 collection of folk songs. Here are some details. In 1922, Florence Hudson Botsford published a book, Songs of the Americas, and included under the name "Aya Po" the Dowanna's melody which, as far as we know, was first published in the 1894 hymnal, with facsimile shown above. Now, here is a facsimile of Dowanna's melody from the Botsford collection: Used by Permission of G. Schirmer, Inc. The Botsford collection was copyrighted in 1922 by the YWCA, and copyright was assigned to G. Schirmer, Inc. in 1929, with republication in 1930. The 1922 edition is rare, but you can glean details from one of the owners: www.chipublib.org/search/details/cn/2113002"Aya Po" is not the only Dakota song in the book. Two members of the Deloria family are also represented: AT PARTING, as sung by Ella Deloria GAME SONG, as sung by Vine Victor Deloria THE LOVE SIGNAL (Dakota Tribe) MARRIAGE SONG, as sung by Vine Victor Deloria It has already been mentioned that Dowanna probably knew Philip Joseph Deloria (Tipi Sapa, a Yankton chief and Episcopal priest, son of Frank Deloria [Saswe, also known as Cecahina, a Yankton chief]). Philip Joseph Deloria was the father of Ella Deloria (1888-1971) and Vine Victor Deloria, Sr. (1901-1990), also an Episcopal priest. (Much has been written by and about members of the Deloria family -- zia.aisri.indiana.edu/deloria_archive/about.php?topic=ella .) Yankton Mission, South Dakota, was less than forty miles from Santee Mission, Nebraska. The first mention of Dowanna's "Aya Po" at Santee was in 1869. Yankton Mission records show that Philip Joseph Deloria was baptized on Christmas day, 1870, and his father, on Christmas day, 1871 (and that Philip was born on Christmas day, 1852.) The point is, again, that it seems likely that George Dowanna knew Philip Joseph Deloria.
|
|
|
Post by clarkkimberling on Aug 7, 2011 20:00:05 GMT -5
Shown below is George Dowanna's Epiphany carol, No. 20 in OKODAKICIYE-WAKAN ODOWAN QA OKNA AHIYAYAPI KTA HO KIN, published in 1894. Perhaps Dowanna's harmonization was the very sparse one published in a 1922 folk-song collection - consisting of a single note (D in the middle of the bass clef, as a half-note on the first beat of each measure). The resulting melody (with vestigial drumbeat) is much more attractive than the harmonization shown here - where the harmonizer's name is misspelled - he was William W. Rousseau, organist at Church of the Holy Cross in Troy, New York. The hymnal from which Dowanna's carol was copied is accessible via Google Books. The first edition to include music was this one, to be followed by others. The 1951 edition, sometimes called the "green book," is still in use. I wish someone would write to tell us that they have sung from the green book and they have heard No. 20. Here is a link to the title page of the 1894 hymnal: faculty.evansville.edu/ck6/bstud/Hymnal1894TitlePage.jpgAnd here is the "Bishop's page": faculty.evansville.edu/ck6/bstud/Hymnal1894BishopHarePage.jpgThe above introductory pages are interesting in part for the people's names, which Santee researchers will recognize. One of the names, of course, is George Dowanna. Another name (on the Bishop's page) that deserves recognition is Mrs. Jessie W. Cook. The letter to Bishop Hare indicates that it was she who arranged the Dakota Church Hymnal, with Tunes, Chants, etc. My impression is that Mrs. Cook was well trained as a musician. Does anyone know more about her? Has she been overlooked by historians? Clark
|
|
|
Post by clarkkimberling on Jul 17, 2011 13:56:19 GMT -5
The Reverend Samuel D. Hinman's wrote in his diary near the end of January, 1869, "I cannot better close this record, than with Dowanna's Missionary Carol, omitted from Epiphany." He then gives the text of George Dowanna's carol in both Dakota and English:
Wakantanka wowiyuxkin He hdutanin ce; Bethlehem etanhan, Wotanin waxte. Oyaka, Oyaka.
Wicanrpi waxte kin hee Jesus etanhan; Iyoyanpa ska kin, Wanunyakapi Oyaka, Oyaka.
Jesus Christ Wanikiya kin Wowitan tanka, Yuha Hdutanin he Woniya Wakan. Oyaka, Oyaka.
The joy of God Is manifest; From Bethlehem The glad tidings He declares.
The Beautiful star From Jesus, In its bright light We look upon, Declares Him.
Jesus Christ, the Saviour, With great glory Mainifested; Him The Holy Spirit Declares. Amen.
This is probably the earliest surviving version of the text, composed by George Dowanna and sung to a tune composed by George Dowanna. This version differs substantially from the version published years later, in which "Oyaka, Oyaka" was replaced by "Aya po, aya po".
For example, in 1884, the Episcopal church published a hymnal with texts in both languages. The Dakota text includes alphabet characters not available for the following reproduction, which can be compared to the 1869 version shown above:
Wowiyuskin tanka lica wan Christ yutanin ce; Bethlehem etanhan Wotanin-waste, Aya po, aya po.
Han, wicahpi wan wiyakpa, Jesus He etan, Qa iyoyanpa ska Hed otanin ce; Aya po, aya po.
Jesus Christ Wanikiya kin Wowitan waste On ikdutanin qa Woniya use Aya po, aya po. AMEN.
Oh how great the happiness which Christ hath brought to light! Bethlehem now leaving With the news so good, Pass it on, pass it on.
How a star once glowed and sparkled: Jesus, He the cause: And the Pure Light shing, There was manifest. Pass it on, pass it on.
Jesus Christ, the only Saviour, By His Gospel, now Doth Himself reveal: and Bids His Spirit come. Pass it on, pass it on. Amen.
In a 1946 edition of the same hymnal, the Dakota text remains unchanged, but the English is quite different:
How wondrous fair is the glory Christ the Saviour reveals! Shining forth from Bethlehem Peaceful tiding bringing. Send it forth.
Lo! from on high in the heavens Glows the shining star. And this glorious brightness From the Saviour comes. Send it forth.
He shows himself in his glory, Jesus Christ the Lord; And to us who love him He his Spirit sends. Send it forth. Amen.
Regarding the 1869 version, can someone suggest what Hinman meant in reference to Dowanna's Missionary Carol as "omitted from Epiphany"? Is "Epiphany" here a section in the hymnal that Hinman was compiling for use at Santee?
Regarding the specialness of Dowanna's carol, William J. Cleveland wrote (at Pine Ridge, South Dakota on Christmas Day, 1902) in a supplement to the 1884 hymnal:
In the Dakota part, ninety-four of the hymns are original compositions by native Christian Dakotas. Closely literal translations of the first twenty-five of these have been given in the supplement [1902]... With these translations, additional hymns have been introduced in all cases except for Hymn 20, both the words and music of which are original compositions by George Dowanna, and in a peculiar meter unlike anything among our English hymns.
I am preparing an music-history article about Dowanna's hymn and other hymns composed by Dakotas during the 19th century. The article will also describe hymns that were especially influential among Dakotas and/or Lakotas (e.g., hymns associated with Joseph Renville or Philip Joseph Deloria).
Probably most of the published material pertaining to those hymns has found its way into my collection of resources. However, I have not been able to locate much information about present-day use of native composed hymn tunes. Of course, the tune Lacquiparle [every hymn tune has its own name] , probably composed by Joseph Renville, is found in most mainstream American hymnals. But what about Renville's other tunes (named La Framboise and Renville) - are they still sung?
What about the hymn which was central to Deloria's conversion in 1870 - is it ever still sung to the tune which Deloria so cherished as a priest?
And George Dowanna's Hymn No. 20 - has anyone reading these words ever heard it sung?
|
|
|
Post by clarkkimberling on Jul 9, 2011 10:14:03 GMT -5
Among articles published in Talks and Thoughts at Hampton Institute, several mention Higheagle or were written by him. One of particular interest is the July 1895 issue, which starts with an article by George Frazier, followed by a Supplement which describes both Frazier and Higheagle. As far as I know, this is the only published mention of Higheagle's nickname. George Frazier is from Santee Agency, Nebraska. He joined the Junior Class when he first came. His father is a Presbyterian minister among his people and so the son expects to attend Philipps Academy, Andover, Mass., next year and some day become a preacher of good, short sermons to the Santees. During the past year he was a sergeant in the Indian company, president of the Indian Y.P.S.C.E. [Young People's Society of Christian Endeavor] and a member of the Indian Council.
R. P. Higheagle, "Samo" (Samoset), as his chums call him, is from Standing Rock Agency, N.D. He, like Frazier, had been at school before and joined the Junior Class when he came. He intends to teach next year and make very little use of the birch. Last year he played the Eb [E-flat, shorter and higher than the common B-flat] clarinet in the band, and was secretary of the S. C. A. [Student Christian Association].
|
|
|
Post by clarkkimberling on Jun 14, 2011 17:47:13 GMT -5
George Dowanna
January 10, 1869, the Rev. Samuel Hinman wrote, was a "bright beautiful day" at the Santee Mission in Santee, Nebraska. He also wrote that "Dowanna...was writing a book which was now nearly done, a history of the religious and superstitious customs of the heathen Dakotas. He is to bring it to-morrow for me to read and revise."
Six days later, Hinman wrote, "I have been...revising Dowanna's history (which I found really very creditable)..."
I hope someone can help me learn more about George Dowanna. Here are a few questions.
(1) Does a copy of Dowanna's book exist?
(2) Online sources record that Dowanna's father was Chief Red Owl (Hehan Duta, 1813-1861) and his mother, Tatehuidewin (1813-1889). What are the documents for these names and dates?
(3) Does a photograph of George Dowanna exist? (4) Does "Dowanna" have a literal meaning? Was George Dowanna also called George Red Owl?
(5) I have a note that George Dowanna was born 1849, died 4/8/1908, married Emma (Young?) (1850-5/30/1926) at Santee. Is this all correct, and is there more? (6) It appears that George Dowanna was a highly gifted person. His name occurs as a co-author of a book, and his hymn, "Aya Po," of which he composed both text and tune, was published in a hymnal which is still in use...I'd be delighted to say more about this if anyone asks. His accomplishments lead one to ask about his education.
|
|
|
Post by clarkkimberling on May 28, 2011 13:20:03 GMT -5
The previous Reply asks what school Higheagle taught in at the time his description appeared in the New York Times. It appears that it was the Waanatan Day School, according to information found in Record Group 146, National Personnel Records Center, St. Louis, Missouri, on a form which has these words at the top: INSTRUCTIONS.--Each employee who receives more that $300 per annum must fill out one of these blanks in his or her own handwriting. The agent or superintendent must promptly forward the blank to the Indian Office... Higheagle's fine handwriting provides more information about his employment than I have seen anywhere else. Here is a copy of the first few lilnes: The question-and-answer format continues. Following are excerpts: When, where, and in what other positions have you served in the Indian Service?Ass't Clerk, Ft. Yates, N.D., Oct. 1897-1900, Standing Rock Ag'cy, N.D. Property Clerk, Ft. Yates, June 1900-1901, Standing Rock Ass't Teacher, Ft. Shaw, Mont., May 1896-1897. Fort Shaw, Montana Teacher, Bullhead Day School, 1900-1902, Standing Rock Teacher, Waanatan Day School, 1902-1905, Devil's Lake, N. D. Teacher, Bullheard Day School, 1914-1920, Standing Rock. If you have ever served in any other department, give name...Interpreter & Surveyor, $5.00 per day, 1905-1906 - Alloting Standing Rock Reservation, North & South Dakota. If you were ever separated from the Service give reasons briefly...Resigned July 1, 1910 to accept position of Ass't Cashier, McLaughlin State Bank, McLaughlin, S. D. Give your exact height and weight: Five ft. six inches Give the names and locations of the schools or colleges you have attended... Agency B'd'g School, Fort Yates, N.D. St. Benedict's Mission School, Standing Rock Ag'cy, N.D. Hampton Normal School, Hampton, Va. North Dakota Conservatory of Music, Fargo, N.D. Have you any musical ability? Yes. To what extent has it been cultivated? Have taught vocal and instrumental music. [Elsewhere Higheagle indicates that he played piano and clarinet.] Now, for a mystery... In the Foreword of Frances Densmore's Teton Sioux Music, Higheagle is described as a "graduate of the business department of Carnegie College." You can read it by clicking here: books.google.com/books?id=Ul_vtfG81ZoC&pg=PR5&lpg=PR5&dq=Densmore+Higheagle+Carnegie&source=bl&ots=Q_QyJcsMyC&sig=x1eC5kz9ifMxehUtPmErUZPPnDY&hl=en&ei=EyHhTdKXGdLPgAeSwL2VBg&sa=X&oi=book_result&ct=result&resnum=4&ved=0CCoQ6AEwAw#v=onepage&q=Densmore%20Higheagle%20Carnegie&f=falseHigheagle did not mention this in the list of his schools shown above, and I have not succeeded in finding any trace of Carnegie College. Any ideas about this?
|
|
|
Post by clarkkimberling on May 1, 2011 15:59:30 GMT -5
While he was a teacher, Robert Higheagle wrote as follows: I have thirty pupils on my rolls, boys and girls, ages between ten and twenty years. They live from one to six miles from school, and they have to walk that distance every day. I find they are very regular in attendance. During the Winter in the worst blizzard (for you know something of North Dakota blizzards) they came just the same. Some of them are poorly off in clothing, still they don't seem to mind that. The younger children sometimes come on their mother's or grandmother's backs. The article continues: The above is an extract from a letter of ROBERT HIGHEAGLE, a graduate of Hampton Institute, who teaches a Government day school in a large settlement of Santee and Cut Head Sioux, in North Dakota. These Indians have been declared citizens within the past ten years, and receive no help from the Government. Apparently the notion of shortening the school day has not occurred to their untutored minds. The article, without any heading, was printed in the New York Times, April 10, 1905, page 8, column 4. Can someone figure out the school in which Higheagle was teaching at that time? Any thoughts about the final sentence of the article?
|
|
|
Post by clarkkimberling on Apr 2, 2011 9:04:31 GMT -5
HOW THE BLACKFEET BAND OF SIOUX GOT ITS NAME It happened that a chief named Hawk Shield (minor chief), a relative of John Crass, had a daughter, and chiefs didn't let their daughters run around. They kept them at home and taught them to do beadwork, etc. It was pretty hard to see them and young men liked to court them. Sometimes a chief's daughter lived to be an old maid on this account. Hawk Shield's daughter was kept at home a good deal and she had a lot of admirers, but they were not allowed to see her. One night the girl disappeared and they found that a boy from another band had stolen her. He took her to his own people, and on the way set a fire which burned the grass. The burnt grass blackened the girl's feet. They called her Black-footed Girl and came to call her band the Black-feet. He set the fire so as to burn up their trail. The archival copy is typewritten. It would be of interest to know whether it was typed by Higheagle himself. Clicking the http address above will download several pages of Campbell's notes. Higheagle's typescript is at the end. I certainly do recommend downloading and reading, and I thank Western History Collections for permission to post Higheagle's typescript and this portion of its archival environment. It seems likely that "John Crass" was "John Grass" - comparison with G in "Girl" shows that the C in Crass is not a broken G. Does anyone know more about this daughter of Hawk Shield, relative of John Grass? Was Hawk Shield also called Two Packs? What else is known about him? Is there a photo?
|
|
|
Post by clarkkimberling on Mar 24, 2011 14:31:56 GMT -5
Thank you, HinTamaheca and Dietmar.
I am wondering if other photos of Frank Deloria (Saswe) have survived. Also, the following, who were surely acquainted with the Delorias:
Geoge Dowanna (Red Owl, Redowl) Charles S. Cook (adopted son of Joseph W. Cook) Jessie W. Cook (wife of Charles S. Cook)
|
|
|
Post by clarkkimberling on Mar 10, 2011 17:35:54 GMT -5
One of these photos has the caption Big War Bonnet - Yankton/Hunkpapa - 1867.
The same image, if I'm not mistaken, occurs on page 27 of Singing for a Spirit, by Vine Deloria, Jr. There, the caption is as follows:
Saswe, 1868. A portrait taken in Washington, D.C., during the renegotiation of the 1858 treaty. Author's collection.
The author was Saswe's great-grandson. Saswe was a chief, and his descendents included distinguished priests and writers Philip Joseph Deloria, Ella Deloria, Vine Deloria Sr., and Vine Deloria, Jr.
Can someone authenticate the first of the two captions?
|
|
|
Post by clarkkimberling on Mar 3, 2011 13:52:13 GMT -5
Here is an article by Robert P. Higheagle, published in Talks and Thoughts. The article gives a Dakota legend about the naming of the Owl River. Is this legend preserved anywhere else? Can someone tell us more about Owl River? Is the river still called by that name? The Legend of Owl River River.
BY R. P. HIGHEAGLE "In the land of the Dakotas," there is a certain river known as the Owl River, from the fact that a famous event had happened there concerning the above named bird.
It was customary among the Indians of old, to do anything in their power to bring up their children as brave as themselves. One of the common punishments inflicted to remedy cowardice was that, when a male child cried over anything instead of acting like a man, he was sent out of the community until he could overcome his stubborness.
One night, when the Indians camped out near the above mentioned river (which did not have a name at that time) a boy was crying over something. Owls were plentiful in the neighboring woods and were wide awake as usual. They were the means by which the mothers could pacify their children by telling them strange anecdotes about them. But this child did not care to hear anything concerning the owls but kept on crying. His mother told him that if he did not stop crying she would send him out where the owls would come and carry him away. It was a general belief at that time that owls had enormously large ears -- so large as to enable them to carry away in them, a young child with perfect ease. Of course the mother was just saying this in fun, as mothers would often do, in order to quiet the child, but her words were of no avail. Finally she sent him out doors into the darkness of the night and told the owls to come and get him for she can't make him mind. The owls seemed to have understood her request and were coming along and before any one knew anything about it the child was carried off. The whole family went out when they heard no one crying and to their surprise, the child was gone. Just imagine how the parents felt! Word was sent through the village immediately announcing the trouble and nearly all the men [and] even women came out with their weapons to bring back the child. They searched all night and next day till dark but all in vain. During the night they heard some one crying in the woods. Everybody rushed toward the place but nobody was to be found.
The next day the parents offered a reward of two fine ponies to any one finding the child. Some boys went into the woods for game not intending to find the child, but they heard the same cry, which set them to search. They heard the cry again in the hollow of an old oak. One of the boys climbed up and found that the child was there. They caught the owl in a true "cowboy fashion" and brought him to the ground. Of course the owl tried hard to get loose from the boy but was in the same fix as when a wild Texas steer is once caught by a skillful cowboy and there is no knowing as to its escape. The boys butchered the owl in such a manner as not to harm the child's life and succeeded in restoring the child in a good condition.;
The act of the owl has been one of the greatest if not the greatest event that ever happened on that river and therefore the Indians named it the Owl River. Some Indians even count their time from that period. If you should ask any of those old time Indians the year of their birth etc., they will answer you that they were born ten years or so before the owl carried that child away. Of course this may not be a true story but the Indians of that section of the country believe it to be a fact just as much as the people of Sleepy Hollow believed in the incidents said to have occurred in that spot years ago.
The article appears in the July, 1895, issue of Talks and Thoughts, Hampton, Virginia. While Higheagle was a student at the Hampton Institute (now Hampton University), he wrote a few other articles in Talks and Thoughts. Does anyone have access to any of the other articles?
|
|