Post by gregor on Sept 19, 2015 10:55:08 GMT -5
.... here some more of my compiled bios.
Feather-in-the-Ear (Yankton)
(1818 – 1901)
Wiyaka Napin
Wiyaka Napin or Feather-in-the-Ear – a correct translation would be Feather Necklace - was an important and traditional upper Yankton (Ihanktonwan) headmen from the 1850ies to the 1880ies. The upper bands relied primarily on hunting and less on agriculture or trade. Having less contact with white people, they were more intolerant of accommodation with the U.S. American society. When the other Yankton leaders departed for Washington in December 1857, he was off on a buffalo hunt (?). When Padaniapapi or Struck-by-the-Ree returned from Washington with the 1858 treaty, Feather Necklace, who opposed treaty and missionaries, was among the headmen who met him. These leaders were outraged at those who had signed the treaty. In a melee between the treaty-making leaders and those who opposed it, Struck-by-the-Ree was wounded and so publicly humiliated.
About two years after the 1858 treaty was signed, Dr. Walter Burleigh, the U.S. agent, was caught embezzling many of the goods sent in payment of that year’s annuity. When Burleigh locked up all the hunting ammunition and refused to discuss the incident, Feather Necklace, along with several headmen and followers surrounded the agency building and called for Burleigh to explain his actions. He refused to come out, so the Yanktons made preparations to torch the building. Only the timely arrival of troops from Fort Randall quieted the situation. A commission of inquiry adopted the allegations, but came to nothing (according to Russell Means).
In 1867 Yankton and Santee leaders were summoned to Washington to discuss the uniting of these tribes on one reservation. Feather-in-the-Ear was member of this delegation and photographed by Antonio Zeno Shindler.
In 1869, Feather Necklace led a movement to force John Williamson, a Presbyterian missionary, to leave the reservation. A deeply spiritual man, Feather Necklace spoke his mind in council. If the white religion were allowed to remain on the reservation, he said, the Yankton religion, which permeated every aspect of daily life, would be in jeopardy: e.g. the tiyospayes / extended families, the foundation of Sioux culture. “Let white missionaries live here, and soon they will tell us that everything we believe is wrong” is ascribed to Feather Necklace. Struck-by-the-Ree spoke eloquently on behalf of the missionary, but after everyone had had his say, the council voted to ask Williamson to leave.
Some sources have a Louisa Giroux, daughter of a trader Giroux, as Wiyaka Napin’s wife. Louisa was born in 1833 in Yankton, Dakota Territory.
Feather-in-the-Ear was among the hundreds who died in the smallpox epidemic in 1901. He was eighty-three years old.
By that time Indians were registered with single surnames on the official census rolls. The names of Feather-in-the-Ear’s children were shortened to Feather. His son, the first John Feather, was Russell Means’ great grandfather.
What els o do we know? Names of wives and children?
Feather-in-the-Ear (Yankton)
(1818 – 1901)
Wiyaka Napin
Wiyaka Napin or Feather-in-the-Ear – a correct translation would be Feather Necklace - was an important and traditional upper Yankton (Ihanktonwan) headmen from the 1850ies to the 1880ies. The upper bands relied primarily on hunting and less on agriculture or trade. Having less contact with white people, they were more intolerant of accommodation with the U.S. American society. When the other Yankton leaders departed for Washington in December 1857, he was off on a buffalo hunt (?). When Padaniapapi or Struck-by-the-Ree returned from Washington with the 1858 treaty, Feather Necklace, who opposed treaty and missionaries, was among the headmen who met him. These leaders were outraged at those who had signed the treaty. In a melee between the treaty-making leaders and those who opposed it, Struck-by-the-Ree was wounded and so publicly humiliated.
About two years after the 1858 treaty was signed, Dr. Walter Burleigh, the U.S. agent, was caught embezzling many of the goods sent in payment of that year’s annuity. When Burleigh locked up all the hunting ammunition and refused to discuss the incident, Feather Necklace, along with several headmen and followers surrounded the agency building and called for Burleigh to explain his actions. He refused to come out, so the Yanktons made preparations to torch the building. Only the timely arrival of troops from Fort Randall quieted the situation. A commission of inquiry adopted the allegations, but came to nothing (according to Russell Means).
In 1867 Yankton and Santee leaders were summoned to Washington to discuss the uniting of these tribes on one reservation. Feather-in-the-Ear was member of this delegation and photographed by Antonio Zeno Shindler.
In 1869, Feather Necklace led a movement to force John Williamson, a Presbyterian missionary, to leave the reservation. A deeply spiritual man, Feather Necklace spoke his mind in council. If the white religion were allowed to remain on the reservation, he said, the Yankton religion, which permeated every aspect of daily life, would be in jeopardy: e.g. the tiyospayes / extended families, the foundation of Sioux culture. “Let white missionaries live here, and soon they will tell us that everything we believe is wrong” is ascribed to Feather Necklace. Struck-by-the-Ree spoke eloquently on behalf of the missionary, but after everyone had had his say, the council voted to ask Williamson to leave.
Some sources have a Louisa Giroux, daughter of a trader Giroux, as Wiyaka Napin’s wife. Louisa was born in 1833 in Yankton, Dakota Territory.
Feather-in-the-Ear was among the hundreds who died in the smallpox epidemic in 1901. He was eighty-three years old.
By that time Indians were registered with single surnames on the official census rolls. The names of Feather-in-the-Ear’s children were shortened to Feather. His son, the first John Feather, was Russell Means’ great grandfather.
What els o do we know? Names of wives and children?
