Post by liverpoolannie on Jul 21, 2008 19:29:17 GMT -5
I'm not sure this is entirely true but I thought this it was interesting .....
Thomas B. Marquis Physician - Photographer even suggested that Gen Miles may have had an Indian girlfriend or at least a “favorite” among Indian women prisoners at Ft. Keogh. Her name was Minnie Hollow Wood - a Sioux married to Hollow Wood, a Cheyenne Custer fight veteran. She was 74 when Marquis took her picture at the Miles City camp of Cheyennes July 4, 1930. The picture appears in the Custer Battlefield Marquis collection with the label it bore when part of Marquis’ own museum in Hardin in the 1930s -- “In 1877 she was among the Cheyenne prisoners at Fort Keogh. Old woman gossips in the tribe say she was ‘General Miles’ favorite.’” (Original Marquis exhibit label - Little Bighorn National Battlefield.) Mrs. Hollow Wood was also photographed by Marquis with artifacts sold to him in 1927, and with her Cheyenne husband, wearing a warbonnet to which she was entitled because of personal deeds of valor in warfare as one of the few certified Sioux Warrior Women. See also her picture in “Custer on the Little Bighorn” facing p. 36, and in Liberty 2006 - 170-171, 245.)
Post by liverpoolannie on Jul 22, 2008 16:09:41 GMT -5
I know each tribe had Medicine women ... but I can't find specific names of the women ... can anybody else ?
When the general public thinks of Native healers and "physicians", the words "Medicine Man" seems to naturally fall out of their mouths. Guess what? This is another situation where there was no gender bias, and there were just as many Medicine Women as Medicine Men. Each Nation, tribe and village had medicine people; whether male or female was of no consequence. Children who were born with the gift of healing were taken by the medicine person as a young child and taught healing ways. They were taught to recognize the healing plants, trees, roots, berries and wild herbs. They were taught how to make poultices, teas and other healing foods.
Medicine Women were the local psychologists, therapists, physicians and marriage counselors. In some tribes, the Medicine Women were given the responsibility of making the warriors' shields for it was believed that she had special powers that would give those war shields added protection for the owners.
The practicing of medicine ways was a full time job for the responsibility for the well-being and emotional balance of the villagers belonged to the Medicine Woman. In return for her services, she was cared for by the members of the village. She always had food, shelter, her needs met, assistance when it was needed, and special spirit gifts that showed the honor and respect of her people. This was how the Medicine Women were "paid".
The art of being a Medicine Woman has not been lost. There are more practicing Medicine Women alive today than ever before using the same old natural ways combined with the new technology that has been developed. There are herbalists, naturalists, aroma therapists, massage therapists - those who teach spirituality, awareness, meditation skills - and on and on. The Medicine Woman continues to care for her family and loved ones with all the tools available to her so they can walk in balance, and live life in health and harmony. May it ever be so. Aho.
Josephine Crowfeather was born to the Hunkpapa chief, Joseph Crowfeather, near the Standing Rock Agency in the Dakota Territory (now North Dakota), in 1867. Her father carried her into battle for protection as a newborn, and when they both returned unharmed, she was given the name Ptesanwanyakapi - "They see a white buffalo woman". From that time forward, she was regarded by her people as a sacred virgin. While very young, Crowfeather dreamed of carrying on the work of Kateri Tekakwitha, the first Mohawk nun, in working to establish a Native Christian sisterhood. She went to the Benedictine Sisters' School in North Dakota for 4 years, and was able to study to become a Sister with an Iroquois Catholic priest who shared her vision of fulfilling the work of The Lily of the Mohawk - Kateri. With 5 other Sioux women, she attended the Benedictine academy in Minnesota, and went on to take her vows in 1890.
Her first assignment at a mission school in South Dakota did not go well due to internal disharmony within the noviate, and her group of Sisters was transferred to a new convent on the Ft. Berthold Reservation. This community of Sisters followed the Benedictine disciplines and became known as The Congregation of American Sisters. The year after establishing this group, Crowfeather was elected founding prioress-general and was given the title of "Mother". She was now known as Mother Mary Catherine, and with her group, worked among the Arickara, Gros Ventre and Mandan teaching English, caring for the sick and carrying on their missionary work.
Crowfeather died of tuberculosis at the age of 26, in 1893. The community she had founded survived for an additional 7 years after her death, and did grow to a total of 12 members. The determination to pave the way for an order of Native Sisters in the face of continuing poverty, illness and racism on every front has served as an inspiration through the years to all those who share this calling.
When the Europeans first discovered America, some of the first immigrants of the area were missionaries who came to spread the word of God to the native inhabitants. While the Catholic priests and missionaries were more prominent in the southern part of the United States and into Mexico, missionaries were active among the natives on the Northern plains. Their efforts included not only converting the Native Americans to Christianity, but also establishing monasteries for the men and women. On this day in 1889, the New York Freeman’s Journal and Catholic Register reported on Josephine Crowfeather as the first full-blood Sioux to enter the Benedictine Novitiate.
The idea of Native American sisters working among their people was one held by many, but it was Father Francis Craft who put these ideas into practice. Craft began his missionary work at Rosebud in 1883 and later moved to Standing Rock in 1885. He found during his work that many young Native women had already joined Catholic sisterhoods and several young men were studying for priesthood. Craft helped encourage three women to take their vows. Among them was Josephine Crowfeather.
Josephine was regarded as sacred in her tribe because of her Indian name’s reference to the White Buffalo Woman, a sacred symbol in Indian mythology. Her desire to become a sister only seemed fitting and she asked Craft’s help in joining a sisterhood. Josephine and five other young Indian women attended the St. Francis Xavier Academy in Minnesota to study the faith. Crowfeather, however, did not stay long and accompanied Craft to Zell where she entered the Benedictine Novitiate.
Craft expected that Josephine would produce a religious effect among her tribe, and he had plans for her to help with a mission at Fort Berthold. She and Craft, however, ran into problems. Craft met much resistance in forming an all-native clergy and felt Josephine was being persecuted. “If the missionaries remain mostly at home, and teach school, and expect Indian families to come to them, they will fail. Missionaries must do their work in the Indian homes and families. … If they cannot or will not, they must provide a native clergy who can and will. … If we cannot at once have native clergy, we can have native catechists. … The only thing in the way of this is the vile and unCatholic race prejudice that has hitherto been the cause of nearly all (and perhaps all) our mission troubles and failure.”
The native sisters did face difficulties in the Benedictine sisterhoods, especially as feuds rose between the Swiss and American sisters. This feud and lack of respect led Craft to take the native sisters to Fort Berthold to begin their own clergy. Still, problems arose. According to Josephine, “I don’t know if we will be allowed to go on. Everyone seems to want to stop us because we are Indians. I hope God will help us.” Meanwhile Josephine grew ill and on May 2, 1893, she died.
Josephine’s death was a major blow to the order, and Craft tried to carry on, but the mission was already crumbling. Things quickly deteriorated and Craft renounced his affiliation with the Catholic Church. Many of the sisters left the sisterhood and either married or joined another sisterhood. Craft and his remaining sisters left for Cuba to help nurses in the Spanish-American War. Following the war, only two sisters remained in Craft’s order, both left him shortly and married, ending Craft’s dream of having Indian sisters work among their own people in the Dakotas.
By Tessa Sandstrom
Source - Sister Mary Ewens, “The Native Order: A Brief and Strange History.” Scattered Steeples Expanded: A Tribute to the Church in North Dakota. Ed. Fr. William Sherman, Fr. Leo Stelten, Jerome Lamb, Jerry Ruff. University of Mary Press: Bismarck, 2006: 42-61.
Two Heyn pictures of Lucy Red Cloud, daughter of Jack Red Cloud taken in 1899:
She was born in 1888 and in 1904 married Frank Afraid of His Horse, son of Young Man Afraid of His Horse and the daughter of Henry Chatillon, a white trapper and guide who lived among the Lakotas (who called him Yellow Whiteman).
Mrs Galpin Father: Two Lance of the Two Kettle Band and Mother: Rosy Light of Dawn-Hunkpapa Band Chief Two lance I and his wife Iron Woman had thrree children: Two Hawks Two Lance II, Eagle woman. Eagle Woman was one of the wives of Honore Picotte. He separated from her and returned to his white wife Theresa , in St. Louis. But before he also been married to Two other women: Tawanaspaskewin Padianopapi, the daughter of Chief Strudk bythe Ree.
Wambdi Autepewin-"Eagle Woman That All Look At"-Matilda Picotte Galpin Wambdi Autepewin-" 1st married Honore Picotte General Agent of the American Fur Company out of Fort Pierre after Honore return to his white wife. In 1850 she married 2 second time to Charles Galpin. Charles died November 30, 1869.
Three children are Honore Picottes Louise-married a Charles DeGrey ( Interpreter at Cheyenne River Agency 1871-1872) died June 1877, then married George L. Van Solen-Sawmill-engineer at Fort Yates in 1879 -died 1895 two children George and Lucille Van Solen
Zoe Lulu -born about 1847-married Lieutentant William Harmon four children: Leo, Milan, William, Joseph Harmon
Charles Francois Picotte-Step-son from Yankton
Two Are Charles Galpins Alma married Henry Parkin 1879- Henry Parkin death in 1895 Annie- married John E. Kennedy-2/201882, Kennedy died 1883 Annie died 6/14/1884 one son-Charles Louis Kennedyborn 1883-adopted by Alma after her sister's death
Matilda Picotte Galpin also known as Eagle Woman- the only female Sioux chief.
Matilda was a signer of 1882 Standing Rock treaty. She was daughter of a Hunkpapa -Two Kettle union---Two Lance I and Rosy Light of Dawn. In North Dakota History Journal of Northern Plains it credits Zoe Lulu Harmon with having Sitting Bull's pipe.
Capt William Harmon b1835 Springfield, ME outlived Zoe Lulu and died in 1903 Milwaukee. He was Civil war vet 1st Minnesota volunteer infantry & obtained rank of Captain in regular army resigning in 1870. He owned the steamer "H.M. Rice". He then did government contract work in Dakota Territory. In 1882 Montana he established first permanent ranch in what would be Fallon County on east O'Fallon Creek. William, Zoe, & son Milan had land patents in Carter County-1892, 1894, 1905.
Sitting Bull visited Capt William Harmon at Bismarck while being "escorted" on the steamer General Sherman. The book "Campaign's General Custer in the Northwest and the Final Surrender of Sitting Bull" by Judson Elliott Walker details this in Chapter 4.
Charles Galpin was listed as Zoe Lulu's father in all but Leo Harmon's bio. He listed his grandparent as Picotte with French heritage. I believe him to be correct.
Matilda had a country marriage with Honore Picotte, American Fur Co. trader in Dakotas. I found only 2 children daughters Zoe Lulu & Louise. Father DeSmet is credited with telling Honore to go home to his white wife in St. Louis. (I did not find the citation for this)
Matilda then married Ft Abraham Lincoln clerk & Civil War veteran Charles Galpin. Matilda had 2 more daughters- Alma married Henry Parkin (clerk Ft Abraham Lincoln, store manager Standing Rock, trading post of Ft Yates, later owned Cannonball Ranch, territorial legislature, state senator); Lucy Annie married Charles Van Solen (town of Solen).
Charles & Matilda were frequent interpreters and part of Father Pierre DeSmet's 1868 peace commission. Charles died in 1869 and Matilda became the trader. It was unusual for a woman to be the trader. She was born in 1820 and died in 1888. She is credited as being a peace keeper.
The complete name of Zoe Lulu's mother was "Eagle Woman That All Look At". Her husband Charles Galpin called her Little Eagle. She was baptized Matilda. She was by all accounts very capable. Dakota PBS radio did a 3part series on her.
Zoe Lulu's brother Charles Francois Picotte was granted 640 ac outside of reservation for his assistance in treaty signing by US Govt. He bought additional 30 ac to get river access & it became the site of new territorial capital Yankton. It was first called Charlie's Town. He did die broke."
Last Edit: Jul 30, 2008 14:44:59 GMT -5 by ladonna
Her Eagle Robe aka Moves Robe Woman aka Mary Crawler Hunkpapa Sioux Woman, rode into battle after she seen her brother Deeds shoot off his horse. Reported to have killed Isaiah Dorman, in valley and Custer fights after Deeds was killed.
Mary Crawler the daughter of Chief Crawler was known as a warrior until her death and was honor as a warrior with the men
Moving Robe Woman, a/k/a Mary Crawler; or Her Eagle Robe a Hunkpapa Sioux She is the sister of Deeds. She fought in the Little Big Horn She was in valley with the Custer fight after Deeds was killed she went into battle. MOVING ROBE dropped the sharp stick she used to dig up prairie turnips, her attention drawn to a dust cloud rising in the east. The 23-year-old daughter of a Hunkpapa Lakota named Crawler had only a few seconds to ponder its meaning. As she stood in the open valley 1 on this hot, sultry day, a mounted warrior dashed by, calling out the alarm: Soldiers were coming! Women and children should run to the hills! Moving Robe, however, did nothing of the kind. She dropped her gathered turnips and ran for her tepee. The warriors needed no further encouragement. Already they flanked the soldiers who had halted and dismounted in the valley south of the Hunkpapa camp. Moving Robe ran back to her lodge, only to be greeted with the news that her young brother Deeds had been killed in the initial charge. "Revenge!" she cried. She hurriedly braided her hair, painted her face crimson, and rushed to get her horse. "I was in mourning," she said. "I was a woman, but I was not afraid." Eagle Elk rode by to see an Indian woman, whose name he thought was Her Eagle Robe, standing over the dark-skinned man, who was begging for his life. 5 He heard her call out, "If you did not want to be killed, why did you not stay home where you belong and not come to attack us?" Moving Robe stated, "I have not boasted of my conquests." But if she was the Indian woman seen hovering over the black man, she had certainly slaked her thirst for revenge for the death of her brother Deeds.
It would be interesting to read her daughters book about her life with her mother and father ... she was born in 1859 to James Bordeaux, a trader at Fort Laramie, and Hunjtkalutawin or Red Cormorant Woman, who was prominent in the Brul Lakota community, Bettelyoun here recollects 19th-century Sioux life. In the 1930s, she worked with Waggoner, a younger coresident of the Old Soldiers' Home in South Dakota and another mixed-race Sioux, who recorded Bettelyoun's reminiscences on paper. The manuscript, although used by several scholars, remained unpublished until Levine, a freelance researcher and University of Nebraska employee, became interested in it. This book is quite unusual in being a firsthand account of 19th-century Sioux life by a woman. It is also a very readable and fascinating account of a key period in Plains Indian life. It will fit nicely into two areas of current popular and academic interest, women's studies and American Indian history, and is highly recommended for collections in those areas