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Post by kingsleybray on Jul 29, 2020 8:38:16 GMT -5
Iron Tail was one of the sons of Little Hawk, half brother to Crazy Horse's father Worm. So he would have called Crazy Horse his elder brother in the Lakota kinship scheme. Interesting.
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Post by kingsleybray on Jul 29, 2020 6:28:45 GMT -5
the other man sitting at the front with Picket Pin (opposite end of the line) is Iron Tail
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Post by kingsleybray on Jul 27, 2020 10:22:29 GMT -5
carlo, I don't think there's any doubt that Alex Adams was referring to the First Battle of Arrow Creek in 1863. Amos Bad Heart Bull's description of the battle mentions that it "is also sometimes designated as 'Defending the Tent' (Tiyonajin Wicayapi) because . . . . the Crows set up their lodges as a barricade and thus defended their camp." (Bad Heart Bull & Blish, PICTOGRAPHIC HISTORY OF THE OGLALA SIOUX, p. 126.)
The battle took place in summer 1863.
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Post by kingsleybray on Jul 23, 2020 3:30:50 GMT -5
I'm very interested in Cleveland Little Crow's connection to the Sicangu (Brule) Lakota on the Rosebud Reservation. The location he settled at is the Oak Creek community, often shortened to Okreek. A section of the 1903 Rosebud Allotment map is illustrated in Anderson & Hamilton, THE SIOUX OF THE ROSEBUD (Univ. Oklahoma Press, 1971), pp 120-121. It depicts Oak Creek community, and near the top right of the image are a cluster of allotments identified with the Little Crow family. One is marked "Red Dog / Little Crow" reflecting Cleveland Little Crow's marriage to Nellie Red Dog. The allotments are all close to the community School and Church, indicating how prominent the family was.
The Oak Creek Community was where the Isanyati band of Sicangu settled at Rosebud. As their name suggests, they were a branch off the Santee people, the d-Dakota speaking people of Minnesota. Their ancestors had come out onto the prairie to join the l-Lakota speaking people or Titonwan, I believe in the late 1600s. What is flagged up by the in-marriage of Cleveland Little Crow is how that tiyospaye sought to emphasise its origin and antecedents.
Across the generation c. 1790-1815 the Isanyati band of Sicangu had been led by Black Bull, the chief recognized as Sicangu head chief by Lewis & Clark in 1804. The allotment map shows Black Bull descendants were allotted land in the same community. In 1804 Afraid of Bear, the brother of Black Bull, was also prominent in the band (a Wakicunze or camp leader). Descendants of the Afraid of Bears are also shown on the allotment map. Quite close to the Little Crow allotments was that of Tall Mandan, a headman and camp crier in the band from the 1860s. There are also fur trade families like the Dorions and Clairmonts allotted along Oak Creek. Now, knowing that Cleveland Little Crow, a son of the Mdewakanton chief, also chose to marry in and settle at this community, is another clue into its deep history.
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Post by kingsleybray on Jul 22, 2020 8:24:01 GMT -5
I am trying to pull some data together on the Two Kettle (Oohenompa) division of the Lakota and am asking for help with some family histories. I want to get information on Four Bears, a leading chief of the Two Kettles from the later 1830s through til 1856 or later. Hdaughter of Two Lanis son was Joseph Four Bears, a leader at Cheyenne River Agency in the late 1800s.
Did he marry a daughter of Two Lance (c. 1760s-1833)? and so was a brother-in-law to Eagle Woman / Matilda Galpin, Two Lance II, White Hawk and others?
Many thanks!
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Post by kingsleybray on Jul 22, 2020 7:20:34 GMT -5
thanks for posting the useful biography of Turning Bear, gregor.
Some points to add. The first reference I have to Turning Bear is for 1868. According to Hollow Horn Bear, who was also there, Turning Bear fought at the Battle of Beecher's Island, in September of that year. He would have been probably 19 or 20.
When Turning Bear and his fellow defendants were released by a Nebraska court in spring 1881 after facing charges of killing a white man on Loup Fork, they were accorded a heroes' welcome home at Rosebud Agency. Spotted Tail seems to have been fond of Turning Bear and he urged the young man (age 32-33) to pledge the Sun Dance. Turning Bear then acted as Chief Dancer in the Rosebud Sun Dance (late June or July), just weeks before the killing of Spotted Tail by Crow Dog.
Thanks to Dietmar for some of these sources.
The 1886 Rosebud census lists his family as follows:
Turning Bear age 37 Standing Holy, wife, 35 Owns the Battle, daughter, 4 Brings Plenty, son, 15 Use His Eyes, son, 9 Brings the Horse, son, 7 Black Man, son, 2 Leader, step-son, 3
This implies that Turning Bear married in or about 1870. Given the reference to his role in the Beecher's Island fight, he and his family (including father Gassy) were probably in Two Strike's camp which refused to leave the hunting grounds south of the Platte when Spotted Tail led part of the Sicangu tribe to Whetstone Agency in September 1868. Two Strike's people joined Spotted Tail's camp in January 1870 after being driven from the hunting grounds by Col. Eugene A. Carr's 5th Cavalry and Pawnee Indian Scouts. So Turning Bear probably married later that year after his band re-integrated into the main Sicangu tribal camp.
Oral tradition shared with me indicates that the Strong Heart, Cante Tinza, society was in charge of policing duties in Two Strike's camp in 1868. This raises the possibility that Turning Bear himself was a member of that society as a young man. Later he certainly belonged to the Omaha society, as photographic evidence attests.
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Post by kingsleybray on Jul 20, 2020 9:52:32 GMT -5
I have been re-reading the minuted proceedings of the 1865 Treaty Commission councils at Fort Sully, and noted a sentence relevant to Charles Hamilton's photographic efforts:
At the close of the councils with the Two Kettle Lakotas, October 19th, 1865, the minutes note: "The council with the Two Kettle band here closed, and after a photograph had been taken of the group, the chiefs left the council tent."
Source: Proceedings of a Board of Commissioners To Negotiate a Treaty or Treaties with the Hostile Indians of the Upper Missouri, page 64. Np, nd.
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Post by kingsleybray on Jul 16, 2020 7:34:30 GMT -5
The photographs including the Arapaho chiefs with Lt Johnson and Dr McGillycuddy were taken not long before Red Cloud Agency was closed, at the end of October 1877. The Arapahos left bound westward on November 1st, intending to winter "at Red Buttes or on Sage Creek near old Fort Caspar", before relocating permanently to the Shoshone Agency on Wind River in spring 1878.
Dr McGillycuddy and his wife accompanied the Oglalas, who were being relocated eastward to the Yellow Medicine Agency on the Missouri. According to Mrs McGillycuddy's diary she and her husband left Red Cloud Agency at 4.00 pm on October 26th.
So the photo's cannot have been taken later than October 26th.
On the id of the man with the scarf round his head, this is just an idea. Since he seems to be a Scout, a senior male, and his photo taken three times, I wondered if he's the otherwise un-pictured officer Wolf Moccasin? Lt W P Clark, who enlisted the Scouts at Camp Robinson / Red Cloud Agency, visited the Arapahos at Wind River a few years later (1881?). He remarks in his book THE INDIAN SIGN LANGUAGE that he met Wolf Moccasin, by then "blind and seventy-four years of age" on this trip (p. 41).
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Post by kingsleybray on Jul 16, 2020 7:12:27 GMT -5
This probably needs another thread within Arapaho, but I thought it would be useful to look at the enlisted Indian Scouts in Scout Co. A at Red Cloud Agency. The company was organized on July 1st, 1877, and the three month sign-up ran out on October 31st. There were 48 officers and men in total, of which I identify 25 as known or probable Arapahos. 18 are known or probable Oglalas, making 5 of whom I'm unsure. You'll see that the Northern Arapaho leadership is very well represented.
I suspect that our man with the blanket / scarf wrapped round his head is one of these enlisted Scouts.
Individuals are Arapaho unless noted as "(Oglala)" or "(unknown)".
First Sergeant: Sharp Nose
Sergeants: Black Coal Washington, aka Old Eagle White Horse Spider (Oglala)
Corporals: Six Feathers Wolf Moccasin War Club (Oglala) Captain Long Dog (Oglala)
Privates: Big Man Black Shirt Blue Shield (Oglala) Brave Bear (Oglala) Brings the Pipe (Oglala) Broken Horn Broken Leg (Oglala) Fast Wolf Friday Frog Ground Bear Half Shirt Horned Eagle (Oglala) Hump Ribs (unknown) Kills First (unknown) Little Chief (unknown) Lone Bear Lone Dog (Oglala) Medicine Man Painting Horse (Oglala) Pretty Place (Oglala) William Provost (Oglala) Red Beaver Ree Running Hawk (Oglala) Running Jump (unknown) Scraper (Oglala) Sitting Bear (unknown) Sitting Bull Standing Feather (unknown) Swimmer (Oglala) Walks in the Water Wallow Bull Water Man Weasel Bear White Face (Oglala) Whole Robe Wild Cherry Yankton
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Post by kingsleybray on Jul 15, 2020 16:26:44 GMT -5
is the man seated 4th from left not the same man in the picture of Northern Arapaho chiefs and headmen with V T McGillycuddy, there seated second from right?
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Post by kingsleybray on Jul 11, 2020 3:06:42 GMT -5
hello carlo, I have my transcript to the Wood to AAG/Dept of Dakota, Feb. 16, 1877 document.
Off the bat I'd say that the Eagle Shield who served as an informant for Frances Densmore in 1911+ was probably not the same man as the Eagle Shield who Wood debriefed in 1877. Not 100% sure on that, however.
In the Wood document, Eagle Shield is quoted: "One of the head-chiefs in the hostile camp - 'Black Shield' - is my grandfather. He says he wants to fight - wants war." Near the end of his account, Eagle Shield reiterates the relationship: the "principal chiefs in the hostile camp [include] . . . my grandfather 'Black Shield' and 'Lame Antelope' of the Minneconjoux". That is the entirety of the information on Eagle Shield's family connections.
In the Walter S. Campbell (Stanley Vestal) papers there is a statement by Joseph White Bull that Black Shield belonged to the Sunakyutesni (Eat No Dogs) band of the Miniconjou.
The military register of Lakotas at Cheyenne River Agency, in use 1876-78, does note the arrival of Eagle Shield (and one unnamed woman) at the agency on February 15th, 1877, confirming the information in the Wood report. It also carries the notation "Left the Agency March 8th, 1879, dest[ination] Hostile Camp". In 1879 that meant he was intending to join the Lakota exiles in Canada with Sitting Bull.
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Post by kingsleybray on Jul 9, 2020 9:06:09 GMT -5
Interpreter William Rowland said that in August 1875 there were 240 lodges of Cheyennes in the north. This figure would include some Southern Cheyenne people who fled Indian Territory, spring 1875, after the arrests of warriors following the Red River War. But 240 lodges is a workable baseline for the population of Northern Cheyennes as the Great Sioux War opened in spring 1876.
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Post by kingsleybray on Jun 30, 2020 16:21:53 GMT -5
yes indeed, grahamew, but Walter Bone Shirt was Sicangu (Brule) from Rosebud.
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Post by kingsleybray on Jun 27, 2020 10:40:19 GMT -5
check the James R. Walker version of the Oglala tribal circle, on our pages here: www.american-tribes.com/TribalCircles/oglala-walker.htmOn reflection I'm sure that Agt Saville's reference to the "Head Bands" in a report of November 1874 refers to the four bands located at each side of the camp entrance in the Walker diagram: Spleen and Payabya, on the north side; and Loafer and Bad Face, on the south side. In his annual report for 1875, printed at p. 250 of the Annual Report of the Commissioner of Indian Affairs, Saville lists the "Ogallallas [i.e. the same as the Head Bands of his earlier report], Kiocsies, Onkapas [i.e. Oyuhpe], and Wazazies". This list then can be seen to correspond to the camp circle recorded by Dr Walker.
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Post by kingsleybray on Jun 27, 2020 8:02:54 GMT -5
ok, let's try to summarise what I believe to be the case:
The new tribal name Oglala was applied in the mid-1700s. There was a pre-existing tribal grouping, comprising several autonomous bands, but the name Oglala was applied to the group over a generational span beginning in the early 1740s and ending in the late 1760s. Several bands (tiyospaye) and sub-bands (wicoti) became identified as the Original, Real or True Oglala (Oglala-hca). These consisted of:
Ground Squirrel Eaters, Tasnaheca-yuta Sore Backs, Canka-huran Badger Eaters, Hoka-yuta Bad Speakers, Iya-sica Earth Eaters, Maka-yuta Bear People, Mato Oyate
So we can speak about all these as constituent units of the True Oglala.
If I was looking at the other bands you mention above, hreinn, I would today assign Hunkpatila to its own let's call it maximal band grouping: Hunkpatila-Oyuhpe. Payabya I would assign to the Shiyo band grouping. Once again, every one of the Oglala bands was knit to the rest through intermarriage. Across those maximal band boundaries I've demarcated. Let me see, the Bad Speakers were generated out of marriages linking their ancestral band (called Whetstone, Izuza) to the ancestral Hunkpatila-Oyuhpe. And Ground Squirrel Eaters, Badger Eaters, and Bear People were all generated out of intermarriages linking Whetstone people to Kiyuksas. It seems clear to me that for instance Ground Squirrel Eaters were considered Kiyuksas on occasion, depending on particular historic and political contingencies. What's interesting is that for all that melding and merging some groups did maintain clear and persistent identities across time. Some of that persistence I still find elusive to explain.
In connection to what you discuss, I would say that Agent J J Saville's concept of the Head Bands, set out in reports from Red Cloud Agency in the 1873-75 timeslot, corresponds to what I've in the past alluded to as Oglala proper. I was trying to use it in a somewhat wider sense than 'True' Oglala. But maybe it was misleading -- to me, as well as anyone else. Examining Saville's definition Head Bands (note plural) seems to embrace
Bad Face Loafer Payabya Spleen possibly Hunkpatila
The meaning would seem to me to refer to the places (plural) at the head of the tribal camp circle, i.e the 'horns'.
What do you think?
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