Chaska aka His Thunder, Mdewakanton
Jun 10, 2024 16:31:15 GMT -5
grahamew, Mitchell BigHunter, and 2 more like this
Post by Dietmar on Jun 10, 2024 16:31:15 GMT -5
Thanks again to Louis Garcia, who shares this article with us:
A Message from Garcia
The History and Culture of the Spirit Lake Dakota
By Louis Garcia © 11/24/06
Message 41: Chaska the Scout
Traveling west on Interstate 94 most travelers speed past a small marker by Exit 190 near Driscoll, ND. The exit whizzes by, looking at the North Dakota official road map you discover the “Chaska Historical Site” was the one you passed. If you take the time to detour from your travel route, one is disappointed to see the brass plaque stolen, which was fixed to a field stone cairn, now damaged by errant cattle. The site is so remote, and rarely visited, the Historical Society of North Dakota cannot keep watch for vandals.
Chaska, better known in the history books as Wakinyantawa (Owns the Thunder or His Thunder) was not only a United States Military Scout, but formerly Chief Little Crow’s Chief of Police or Akicita Itancan, a very important man.
It is very difficult to piece together Chaska’s biography. We don’t know where he was born, or who his parents were; all we have are glimpses of his life, flash backs here and there. He was born circa 1831 and died in his 32nd year in 1863. He had seven Ojibway kills and killed one of his own tribe, his brother’s murderer (McConkey 1854:421).
We first learn of Chaska when he goes to Washington, DC as a member of the Mdewakantunwan (Santee) delegation to negotiate the Treaty of 1858. Two photographs were taken, the only photos we have of him.
Dakota Government
I believe the idea of total individual independence actually came from the Indians. They were free to do as they wished as long as they obeyed a few tribal laws. They could come and go as they pleased except when marshal law was invoked. Government could have been much stricter in the distant past, but disease and natural disasters probably carried off the intellectuals leaving the rest to pick up the pieces.
The Dakota governance was composed of a group of capable men, Wicaŝtayatanpi or Honored Men, who met when it was deemed necessary. They generally were limited to ten individuals. They selected an Eyanpaha or speaker. This man was the announcer who proclaimed to the people the decisions of the Honored Men or Council. This man was often mistaken for the “Chief” or man in charge by early American travelers. As history has shown the native peoples were forced to appoint one man to become a “chief” to deal with the strange customs of negotiation when dealing with Whitemen. The announcer informed the people as to the direction of travel, future camp locations and other official news as dictated by the council.
The Honored Men also selected two to four policemen or Akicita to keep order. One man was designated as the Akicita Itancan or Chief of Police. To be selected as a policeman was an honor. When on duty their badge of office was a “peace medal”. One must possess many attributes of wisdom and have an extemporary military record. He must be the bravest of the bravest as his courage was required to fulfill his obligation to the people and to the Council.
Tiyotipi
Generally speaking the Council met for two reasons, war and hunting. Very seldom were domestic disputes their concern. They met in a council lodge called a Tiyotipi or Tent within the Tents. This council tent was located in the center of the camp circle. Usually the village was now under marshal law. Anyone disapproving the decisions of the council was free to leave. Once a family a quests to the Council then if they disobeyed their decision they could be punished known as Akicita Kte or Soldier Killing, they shout Co-o-o before they strike. At this time all the men in the camp would deliver to the council lodge a canwiyawapi or counting stick. They would shave out small rounds sticks all the same length. A stick painted red meant the man was wounded in battle, a stick painted black meant he killed enemy. With these sticks the Council men could determine the number of men present in the village. Twenty of these sticks were also used as tally sticks for the Moccasin Game.
Two young men were selected as Wayutanpi or Waiters. They would oversee the cook -ing of the food donated to the Council Lodge and serve it to the assembled men. Every time a meeting was called, food was required. No woman may enter or go near the Tent within the Tents. Women could not speak directly to the Councilors; they would do this through a male relative.
Everyone knew the law; those who disobeyed would hear the Akicita Iyas’a or Soldiers Shout (Co-o-o) and must submit to a whipping or property destroyed or both. The types of punishment employed were to kill a horse or dog, cut up the tent or blankets or clothing,breaking tent poles or weapons. As the lodge was owned by the wife, destroying her property was a double punishment as the offender had to answer to her and her relatives. Any resistance to a policeman was usually immediate death. If a murder occurred, the council usually did not get involved. The guilty party would be killed by the victim’s relatives or the offender was ransomed with gifts to the bereaved relatives. There were no jails so if you broke the law you were Soldier Killed, banished or executed. If a transgressor was killed by a policeman, then gifts were given to the bereaved family to smooth over the event.
Chaska Goes to Washington, DC.
Chaska accompanied Little Crow in 1857 as his Chief of Police or body guard. He was expected to defend the delegation at all costs. (for the names of the other leaders and their soldiers see the glossary for the treaty of 1858).
George Spencer
A fur trader named William Forbes, later to become the first Indian Agent here at Spirit Lake owned a store at the Redwood Agency. George Spencer was born in Kentucky in 1831, entered the fur trade at St. Paul in 1851, and worked for Forbes at Big Stone Lake 1860 – 1862 (Anderson & Woolworth 1988:66, fn.11). Spencer was Forbes clerk or salesman. Spencer was an excellent speaker of the Dakota language, which made him a favorite with the Dakota. The Dakota named him Little Worm (Wamduskacistidan).
Somehow Spencer became special friends with Chaska. Spencer could have taken a liking to Chaska and given him a little extra during their business association. In return Chaska could have bestowed upon Spencer special gifts of moccasins or delicacies of food. They became Kodapi or friends, meaning each would go out of his way to help his special brother.
In 1860 George Spencer went to Big Stone Lake and built a trading house. Chaska insisted on going with him “though you may risk yourself there, I will not risk you alone with those wild strange Indians”. So, Chaska went with Spencer, bringing along his wife Tati and his children (McConkey 1864: 422).
The Minnesota Uprising
On August 18, 1862 the Dakota began to massacre the local whites. When it was over a few weeks later some 800 non- Indians were killed. The causes are many, but all can be traced to broken promises and corrupt individuals both pubic and private who robbed the Indians. As with all wars the innocent on both sides were punished and most of the guilty escaped.
Chaska Saves Spencer’s Life
The Indians first attacked the Indian agency and fur trade establishments at the Redwood Agency because this is where the seat of corruption laid. When the Indians attacked Forbes store they shot and wounded George Spencer in three places (Anderson & Woolworth 1988:256) Chaska was told by a woman that his friend Spencer had been shot, Chaska rushed trough the crowd of attackers and carried Spencer to his lodge telling the others “Two of you die if he dies. He is my friend” (Whipple 1889: ).
We have the event recorded in George Spencer’s own words:
“On Monday morning, about six o’clock, on going to the door, I noticed an unusual number of Indians coming down the road into the village, all armed and naked, except the breech-cloth. I knew it was a war party, and upon arriving in the village, they divided into small parties, and stationed themselves around every building in the place, and upon inquiring of those around our building ---(the store of Wm. H. Forbes) --- what the matter was, I was told that some of the enemy were seen near by, and that they were going to attack them. Supposing they meant Chippewas, I thought no more about the matter. Presently, however, I heard the firing of guns, and hideous yelling outside, when I rushed to the door, with five or six others, and just had time to see that the trading house of Messrs. Myrick & Co. had been attacked by them, and that they were firing into it, when a volley was discharged at us. Four men fell dead, and I received three balls, one through my right arm, another struck me in the right breast, and the third in the stomach. One white man, William Bourat, and a half-breed boy, were not hit. I did not fall, and with these two, rushed up stairs. Upon reaching the foot of the stairs, I turned to see if they were following, when I saw the store was filling with Indians, and one had followed me to the stairs, where, placing his double-barrel gun almost against my body, endeavored to shoot me, but providentially, both barrels missed fire, and I succeeded in reaching the upper story, without further injury.
After being up stairs a short time, the half-breed, [Paulite Osier] looking through the window, saw an Indian, to whom he called. The Indian told him to come down, and he should not be hurt; he thereupon opened the door and went down.
It was a trap door, secured by two or three boxes of guns, making it quite impossible for the Indians to open from below.
Bourat also gave himself into their hands, and after getting outside of the house, perceiving a good opportunity, started, and ran for life. The Indians fired upon him, two charges of duck-shot struck him in the side and hips.
He fell, and feigned death. Some of them then threw some sticks of wood upon him, but he never moved, and they, supposing him to be dead, left him, saying they would come back and cut him up, when their other work was done. After a while, seeing the coast clear, he succeeded in making his escape.
The half-breed [Osier], through fear, I am inclined to think, joined the Indians in some of their raids, and confessed to having killed a white woman. He was among those who surrendered themselves to Gen. Sibley’s command, and was convicted and executed at Mankato, with the others.
Being thus left alone up stairs, and my wounds becoming painful, I threw myself upon a bed, expecting if I did not very soon die, that the Indians would come up and dispatch me. While lying there, I could hear distinctly, all that was going on below.
I soon learned, from their conversation, that they were afraid to follow me up stairs, as they had the impression that I was standing at the head of the stairs, with a gun. There were four cases of double-barreled shot guns, and one case of rifles, in the upper story, of which they were aware. They proceeded to open the boxes and bales of goods and to carry them out. They appeared very anxious to get to the guns, but would not come up, each one fearing to be the first one up, as they supposed he would be shot. They talked of firing the building. Fearing this, I arose quietly, and took off my shoes, and took a bed-cord and attached one end to the bed-post, and carried the other end to one of the windows, which I raised. I thought if they did apply the torch, I would lower myself to the ground and take the chances of being shot again, rather than to be burnt to death. About this time an Indian called to me, from below, to come down, that I should not be hurt, or, as he expressed it, ‘you shall live.’ I went to the door, but not recognizing him, refused to go down. I had been in tight places before, among the Indians of the plains, but kind providence had always watched over me, and delivered me safely, and I now put my trust in that same Power, to deliver me from this most dangerous situation.
Thus, matters stood, and things began to look desperate, when I heard a well known, and to me, most welcome voice, shouting my name from below. I recognized the voice at once, and hastened to the door, and called him up. I was saved for the present, at any rate. It was the voice of my Indian comrade, Wa-kin-yan-tu-wa, (Chaska). We had been intimate friends and comrades for the past ten years, and he happened to hear that I was wounded, but still living, and hastened to where I was, to save me, if possible. When he came up, several others followed him, some of whom took me by the hand, and appeared to be very sorry that I had been hurt. My friend asked me ‘if I was badly hurt, and if I thought I would die.’ I replied, I did not know, but that my wounds were very painful. He said that he would take me home with him, and cure me, if he could, and if I died, he would bury me like a white man.
He then assisted me in getting down stairs, when several Indians cried out, ‘kill him! Kill him! show mercy to none! Spare no American1’&c., when my friend, who was unarmed, seized a hatchet that was lying near by, and declared that he would cut down the first one who tried to do me any further injury. Wa-kin-yan-tu-wa has always been noted for his bravery on the war-path against the Chippewas, and they knew that he was not to be trifled with. Said he, ‘this is my friend and comrade; we have been comrades for ten years, and if you had killed him before I got here, of course I could have said nothing, but now that I have seen him, I will protect him or die with him.
They then suffered him to pass out. After getting out of the house, he gave me in charge of a couple of squaws, and told them to take care of me while he got a wagon to carry me home. His lodge was about four miles above, at Little Crow’s village. After putting me in the wagon, he ordered the squaws to take me home, saying he would be along in a few minutes. We were stopped on the way three or four times, by armed Indians, on horse-back, who would ride up to the wagon, and demand ‘what that meant.’ Upon being told, by the squaws, that ‘this is Wa-kin-yan-tu-wa’s friend, and he has saved his life,’ we were allowed to pass on, and reached the lodge safely.
My friend soon came home with some roots, with which, after washing me, he dressed my wounds, which were, by this time, exceedingly painful. Several of the Indians came in to see me, and to talk over their wrongs, &c., and the reasons why they had declared war.
The Peace Party is Formed
Little Paul called for the ones who didn’t want to fight to leave Little Crow’s camp on September 19, 1862. Taopi, Wakinyanwaŝte, Chaska and other farmers defected and were soon joined by Akipa, Simon Anawangmani, and other Waĥpetons. They set up a camp at the mouth of the Chippewa River, the camp swelling to 125 lodges (Diedrich 2006: 230)
Chaska Resigns as Chief of Police
Little Crow was chagrined to find out that Chaska had come under George Spencer’s influence and was now refusing to support the war. Little Crow began threatening both Chaska and Spencer’s lives along with Taopi’s. In need of a new Chief of Police Little Crow selected Zitkanaĥota (Grey Bird) one of his other Policemen (Diedrich 2006:217).
Chaska Tried for Murder
Bishop Whipple wrote President Abraham Lincoln commending Chaska and others for helping the white captives at Camp Release, his wife even played host to Sam Brown (Diedrich 1995:42, 67).
Chaska the Scout
In the spring of 1863 all the captured Dakotas were placed on steamships. The ‘hostiles’ from the prison camp at Fort Snelling and the ‘friendlies’ from Camp McClellan at Davenport, Iowa were deported to Crow Creek, Dakota Territory. 137 people, men and their families remained behind to serve as scouts for General Sibley’s army. Among these men was Chaska, his wife Tati, and their children. Chaska with 59 others journeyed to Dakota Territory as Sibley’s scouts, while his family moved to Faribault (Diedrich 1995:70, 72).
Death of Lieutenant Freeman
Chaska saves Brackett
George E. Brackett, a Minneapolis beef contractor of the expedition and Lieutenant Ambrose Freeman left the expedition column to hunt antelope, on July 24, 1863. They met up with Chaska and two others who were out scouting. Fifteen hostile Indians charged the group shooting Freeman in the back with an arrow. The Indians taking Freeman’s horse raced after and surrounded Brackett, Chaska, and the other two scouts. Chaska hid Brackett in some bushes and went forward to meet the hostiles. That was the last Brackett saw of any of them, he traveled some five days before reaching Camp Atchinson and safety. He subsisted on frogs, birds, and chokecherries; only by superior strength and fortitude did he survive (McConkey 1864: 353-358). In 1896, a hunting knife with the name A. Freeman, carved on the handle was found in a plowed field near Devils Lake (Kudelka 2003: 34; Johnson – Phaller Papers; Heard 1864).
End of the 1863 Campaign
General Sibley’s (Wopeton Hanska = Tall Trader) army finally chased the hostile Indians across the Missouri River. Each side claimed victory. The army had to return to Minnesota due to the lateness of the season and dwindling supplies. Their first camp east of the Missouri River was named Camp Banks.
Death of Chaska
On August 2, 1863 Chaska is poisoned and dies at Camp Banks. Although most accounts say a German hospital steward who wished to kill an Indian, intentionally poisoned Chaska with strychnine.
Now it seems the conscientious of options lean toward an accident. The steward used a contaminated container to serve Chaska a shot of whiskey. The steward also became ill; in all probability using the same container after Chaska. However, the hospital steward was discovered first and was given a tonic which saved his life (Snortland 2002: 82; Kudelka 2003:27). The name of the steward has never been revealed. Alan R. Woolworth located a newspaper article which states the same steward was involved in another poisoning at a later date.
Just before Chaska died he asked for a rifle to be fired in the air to announce to the Great Spirit that he was coming. This was done and he died almost immediately (Libby Papers). He was buried in the east fortification ditch which surrounded Camp Banks. The entire expedition treads over his grave to obliterate any traces of its location to stymie desecration of the body. Today no one knows the exact location of the grave (Paslay Papers).
The Widow
Lucy Chaska was now destitute. Her husband was dead, and her immediate family at Faribault was living from day to day in destitute circumstances. In the fall of 1866 the friendly Dakotas met at Faribault, Lucy received 250 dollars. In 1870 she moved from Faribault to Mendota, to live on land owned by General Sibley. Congress was petitioned for a pension for her, but it was denied. “We absolutely blush for the great American flag, when it is tarnished by such a flagrant acts of ingratitude…” (Minnesota Missionary). Lucy had two children to care for [Fanny and Philip] (McConkey 1864: 425). Lucy in 1880 was selling flowers on the streets of St. Paul, while Colonel William Crooks was still trying to get a pension for her. She died on February 27, 1886 at about age 50 and is buried in Oakland Cemetery, St. Paul, MN in the Episcopal section in an unmarked grave. On March 3, 1891 Congress allocated money for the Dakota who served as scouts and soldiers during the war. Chaska was on the list (Diedrich 1995: 120, 122, 130).
Biography
Anderson, Gary Clayton Through Dakota Eyes: Narrative Accounts of Minnesota
Woolworth, Alan R. Indian War of 1862. Minnesota Historical Society Press,
St. Paul. 1988.
Diedrich, Mark Little Crow and the Dakota War.
Coyote Books, Rochester, MN 2006.
Old Betsey: The Life and Times of a Famous Dakota Woman and Her Family.
Coyote Books, Rochester, MN 1995
Durand, Paul C. Where the Waters Gather and Rivers Meet:
An Atlas of the Eastern Sioux.
Privately published, Faribault, MN 1994.
Heard, V.D. History of the Sioux War and Massacre.
New York, Harper and Brothers Publishers 1864.
Holley Francis Once Their Home or Our Legacy from the Dahkotahs
Chicago: Donohue and Henneberry 1892
Hawkins, Reese Remembering Louis L’amour
Wallin Hawkins, Meredith McCleery and Sons Publishing, Fargo, ND 2001
Johnson – Phaller Papers Roy Johnson wrote historical articles for the Fargo
Form and Father Louis Phaller wrote for North Dakota
History. State Historical Society of North Dakota, Bismarck, 10691, Box 5, folder 12.
Libby Papers A85 Sate Historical Society of North Dakota, Bismarck.
Biography of Frank C. Myrick, Box 23, Folder 19.
Kappler, Charles J. Indian Affairs, Laws and Treaties Volume 2
Washington: Government printing Office 1904
Treaty with the Sioux, 1858.Pages 781-784.
Kudelka, Susan Mary March on the Dakota’s: The Sibley Expedition of 1863.
McCleery and Sons Publishing, Gwinner, ND 2003
McConkey, Harriet E.B. Dakota War Whoop: or Indian Massacres and War in
Minnesota, of 1862-‘3.
Published for the Author. Wm. J. Moses Press,
Auburn, NY 1864.
Monjeau-Marz Corinne L. The Dakota Indians Interment at Fort Snelling 1862-1864
Prairie Smoke Press, St. Paul, MN 2005.
Paslay, Paul Papers “Complete History of the Chaska Historic Site”
SHSND 20445
Penny, Dori M. “Results of a Cultural Resource Inventory of Six Farmers
Larson, Thomas K. Home Administration Parcels, North Dakota”
Report prepared for: United States Department of
Agriculture, Farmers Home Administration, Bismarck, ND
November 1989. Pages 18 -24.
SHSND archives # 4911.
Riggs, Stephen Return Dakota Grammar, Texts, and Ethnography.
Ross and Haines, Inc, Minneapolis, MN 1973
Snortland, J. Signe Editor
A Traveler’s Companion to North Dakota Historic Sites
Second edition. Bismarck: State Historical Society of North Dakota 2002.
Whipple, Henry B. Lights and Shadows of a Long Episcopate
(Bishop of Minnesota) New York: The Macmillan Company, 1899.
Newspapers
Iapi Oaye March 1887, Volume 4, # 3, Page 4
The Word Carrier English language copy.
Article about the death of Lucy Chaska at Mendota.
Minnesota Missionary Volume 7 # 1 January 1884, Faribault, MN.
Article about Tati reprinted from the St. Paul
Globe.
Record, The Illustrated magazine. “Sibley Expedition of 1863” by J. W.
Burnham. Volume 1 (12) June 1896, page 5. Fargo, ND.
Saint Paul Globe September 30, 1883
Article about Lucy Chaska.
Saint Paul and May 30, 1879, page 5
Minneapolis Pioneer Press Senator McMillan’s petition to the Senate of May 23rd requesting aid for Lucy Chaska and children.
Saint Paul Pioneer Saturday, January 31, 1863, Page 2
Article about Wabasha’s testimony in Chaska’s trial.
Photographs
Little Crow and His Thunder photographed in Washington, D.C., spring 1858.
Photo number 43205D National Anthropological Archives, Smithsonian Institution.
Glossary
Akicita - A police man, soldier, body guard. A generation ago the old timers jokingly referred to them as “bruisers”, a slang term for the beatings they administered.
Akicita Kte - Punishment for an infraction of marshal law. (Akicita = Soldier; Kte = to kill) Soldier Killing.
Big Stone Lake - Inyan Tankinkinyan Mde (Inyan = stone, rock; Tankinkinyan = very large; Mde = lake. This lake is actually a widening of the Minnesota River. It forms the border between Minnesota and South Dakota.
Canwiyawapi - Counting sticks (Can = wood, tree, forest, stick; Wiyawa
= to count for; Pi = plural).
Chaska - Americanized version of Caska or Caske (the last letter is changed for euphony) This word designates the first born male in a family. As custom doesn’t allow the use of formal names, each male and female have a birth order name; just as it is disrespectful to call your parents by their first name, so too with the Dakota. The name also brings along the connotation of protector of the family when the father is absent.
Chaska Historic Site - Site number 32BL91, Legal description: Section 34, Township 140 north, Range 75 west, Burleigh County, North Dakota. Located some three miles north of Driscoll, ND on the east side of the road in Clear Lake Township.
Chippewa River - Mayawakan Wakpa (Maya = a cut bank; Wakan = holy, sacred; Wakpa = River) The Sacred Bank River. The Holy Bank was located opposite the mouth of the river. The history behind the name is unknown. (Durand 1994:47).
The Chippewa River is a northern tributary of the Minnesota River. It rises in eastern Grant County and flows south to its mouth at Montevideo, MN, Chippewa County.
Eyanpaha - The announcer (Eyan = to say, speak to: Paha = hill) a man who was selected must possess such a powerful voice he could project his words to the nearby hills.
Forbes, William - Born November 1. 1815 at Montreal, Canada. Fur trader. Appointed as the first Indian Agent at Spirit Lake in 1871. Died in office July 20, 1875.
Freeman, Ambrose - Lieutenant of St. Cloud, Minnesota, of Company D, Minnesota Mounted Rangers. He was the great grandfather of Louis L’amore, the famous western author (Hawkins and Wallin 2001: 153). Freeman was buried in a wagon box with two soldiers killed at the Battle of Big Mound, ten miles north of Tappen, ND on the south shore of Kunkel Lake (Section 13, Buckeye Township, Kidder County (Johnson – Phaller Papers). He left a wife and five children.
His body was exhumed in 1880 when Colonel Steele (whom Steele, ND is named) located the grave. Mrs. Freeman spent a good deal of time and money to locate her husband’s body and have him reburied in Sioux Falls, SD (Holley 1892: 351 – 352). His daughter Mrs. A. T. Dearborn later lived in Jamestown, ND (The Record).
Itancan - The leader, chief, boss, lord.
Iyaŝ’a - To shout (Iya= to speak, say; Ŝ’a = a sound, a noise) Co-o-o.
Kapoza - The name of one of seven sub-bands which made up the Mdewakantunwan Dakota. Their name means “Light Baggage” meaning they could travel quickly with little hindrance. Little Crow was their chief. Their last village was located some four miles above the Redwood Agency.
Kodapi- Friends, a term used today when males greet each other Hau Koda (hello friend), but formerly it had the meaning of brothers who would do anything to help the other, not merely acquaintances.
Little Crow - Kanġicikadan (Kanġi = raven; Cika = little, small; Dan =
term of endearment). The ‘little’ designation meant he was the son of Raven. His real name was Taoyateduta (Ta = his;
Oyate = people, nation; Duta = scarlet). He was the chief of the Kapoza sub-band of Mdewakantun Dakota.
Little Paul - Named for his devotion to the Christian religion; he was like a little Paul of Tarsus. His real name was Mazakutemani (Maza = metal, iron [Wakan = holy] = a gun; Kute = to shoot; Mani = to walk) Walking Shooting a Gun.
Mdewakantunwan - Sacred Lake Town or People (Mde = lake; Wakan = sacred, holy; Tunwan = village, town). The Sacred Lake is today called Mille Lacs, in central Minnesota. These people are considered the oldest tribe which makes up the Seven Council Fires. They are also known as the Santee (Isanti) Dakota (I[nyan] = stone, rock; San = cream colored; Ti = to dwell) or those who Dwell at the Cream Colored Rock. This location is today called Knife Lake at Mora, Minnesota.
Minnesota River - Wakpa Miniŝota (Wakpa = river; Mini =water; Ŝota = cloudy, smoky) Smoky Water River. Rises in Lake Traverse and flows southeast to its mouth (Mendota) at St. Paul, MN where it enters the Mississippi River (Durand 1994: 102)
Moccasin Game - Hanpa Ape Icunpi (Hanpa = moccasin, shoe; Apa = to strike, hit; Icunpi = they do). A game where a bullet or round shot is hidden under one of four moccasins. The other team must strike the selected moccasin with a long wand. Twenty Counting Sticks are used to keep score.
Redwood Agency - Canŝayapi (Can = wood; Ŝa = red; Yapi = they have) named for a red painted tree which formerly defined the boundary between the Dakota and Cheyenne territory.
This agency was established for the Santee Dakota.
Redwood River - Canŝayapi Wakpa
Santee - Americanized version of Isanti or those who live near the cream-colored rock (flint) which was used to make knifes.
This name was bestowed upon the Mdewakantun Dakota.
Through erroneous use by historians, it is now used as a name for all four tribes of the Eastern Dakota.
Sibley, Henry H. - called by the Indians Wopeton Hanska or tall trader. He was a fur trader and over six feet in height.
Spencer, George H. - Born in Kentucky December 20, 1831. Entered the fur trade at St. Paul in 1851, worked for William Forbes at Big Stone Lake. He was at the Redwood Agency buying goods when he was shot three times. After the war he worked as a bookkeeper in St. Paul, became the Indian Agent at Crow Creek Reservation, SD in 1881. He moved to Montana in 1887 and died there on May 31, 1892 (Anderson & Woolworth 1988:66, Fn 11).
Taopi - His Wounds (Ta = his, Opi = wounds) A.K.A. Naġioŝkan
(Naġi = soul or dead spirit; O = in, within; Ŝkan = movement, shaking) Moving Soul, a son of Old Betsey.
Born about 1824. Died February 19, 1869. He was a cousin
to Lucy Chaska (Diedrich 1995:39, 72, 92).
Tati - Her Lodge (Ta = her; Ti = lodge, house, dwelling), Wife of Chaska. She was orphaned as a child when her mother was killed by the Ojibway (St. Paul Globe). Her father was Rattler (Kahdaya), a leader in the Kapoza band in 1830-40’s, died in 1851.She was also known a Lucy Chaska. Her mother and brother were killed at the Battle of Kapoza or Pine Coulee June 25, 1842... She died in 1886 and is buried in Oakland Cemetery, St. Paul. Hapan (Second Born daughter) or Fanny Chaska. She married Louis Walker or Hdahda (Rattling). Their children were Anna born1885 Alex 1875, and Tobias 1882.
Her older sister was Kapankpanwin (Beats Fine Woman), or Lizzie, Mrs. Alexander Culberson 1809 – 1873?
Taopi received his nick name at this time, being wounded by the Ojibway in the battle (Diedrich 1995:42, 43).
Tiyotipi - The council lodge (Ti = to dwell; Yo = in, within; Tipi = tent, house, dwelling) the Tent of Tents, Tent within the Tents.
Treaty of 1858 - Signed in Washington, D.C. sold a “Ten Mile [wide] Strip” of land on the north side of the Minnesota River. The Dakota land holdings in Minnesota was now reduced by half, another cause of the 1862 war. The Dakotas were cheated again. The Mdewakantun and Waĥpekute delegation consisted of the following Chiefs: Wapahaŝa (Red Hat), Cetankutemani (Walking Shooting Hawk, this is Little Crow, using his father’s name), Wasuhiyahidan (Coming Hail), Ŝakapi (Six) Wamditanka (Big Eagle), Mazaojanjan (Iron Light), Makato (Blue Earth), Huŝaŝa (Very Red Legs); Soldiers: Hinhanduta (Scarlet Owl), Heĥakamaza (Iron Elk), Wakanojanjan (Holy Light AKA Medicine Bottle), Tacanĥpimaza (His Iron Tomahawk), Wakinyantawa (His Own Thunder), Canĥpiyuha (Tomahawk Owner), Unkteĥidan (Water Spirit), Wamunsa (Always Stealing), Pepe (Sharp Object), and Tatebomdu (Scattered Wind).
Wakinyantawa - His Thunder (Wakinyan = thunder; Tawa = his, owner)
Wayutanpi - Food Servers (Wa = noun marker; Yutan = to touch; Pi = plural) the food touchers. These were young men who served the Council and Police their meals.
Wicaŝtayatanpi - Council or Honored Men (Wicaŝta = man, male; Yatan = to honor, praise, esteem; Pi = plural).
Appendix
Genealogy of Chaska
Church of Saint Peters, Mendota, Minnesota
Registry of Baptisms
Page 97 record number 640
#39 Joanna Wakinyantawa (no age listed) baptized by Father Agustin Ravoux on January 18, 1863.
Parents: Wakinyantawa and Tati (Monjeau-Marz 2005:150)
Page 103 record number 710
#107 Philip Wakinyantawa, age 7 years, Father Ravoux, January 24, 1863
Parents: Wakinyantawa and Tati.
Page 103 record number 711
#108 Josephine Wakinyantawa, age 5 years, Father Ravoux, January 24, 1863
Parents: Wakinyantawa and Tati. (Monjeau-Marz 2005:152).
Descendants of Scouts and Soldiers Deceased 1892
US Office of Indian Affairs M201, Minnesota Historical Society
#5 Wa-rin-yan-ta-wa
A. Ha pan, daughter [Hapan = second born if a female]
B. Philip Chaska, son
Census of Mendota, MN
Lucy Chaska widow age 45
Fanny Chaska (now Mrs. Louis Walker) age 26, Ernest Walker, son age 2
Philip Chaska age 23 (it appears Philip never married).
A Message from Garcia
The History and Culture of the Spirit Lake Dakota
By Louis Garcia © 11/24/06
Message 41: Chaska the Scout
Traveling west on Interstate 94 most travelers speed past a small marker by Exit 190 near Driscoll, ND. The exit whizzes by, looking at the North Dakota official road map you discover the “Chaska Historical Site” was the one you passed. If you take the time to detour from your travel route, one is disappointed to see the brass plaque stolen, which was fixed to a field stone cairn, now damaged by errant cattle. The site is so remote, and rarely visited, the Historical Society of North Dakota cannot keep watch for vandals.
Chaska, better known in the history books as Wakinyantawa (Owns the Thunder or His Thunder) was not only a United States Military Scout, but formerly Chief Little Crow’s Chief of Police or Akicita Itancan, a very important man.
It is very difficult to piece together Chaska’s biography. We don’t know where he was born, or who his parents were; all we have are glimpses of his life, flash backs here and there. He was born circa 1831 and died in his 32nd year in 1863. He had seven Ojibway kills and killed one of his own tribe, his brother’s murderer (McConkey 1854:421).
We first learn of Chaska when he goes to Washington, DC as a member of the Mdewakantunwan (Santee) delegation to negotiate the Treaty of 1858. Two photographs were taken, the only photos we have of him.
Dakota Government
I believe the idea of total individual independence actually came from the Indians. They were free to do as they wished as long as they obeyed a few tribal laws. They could come and go as they pleased except when marshal law was invoked. Government could have been much stricter in the distant past, but disease and natural disasters probably carried off the intellectuals leaving the rest to pick up the pieces.
The Dakota governance was composed of a group of capable men, Wicaŝtayatanpi or Honored Men, who met when it was deemed necessary. They generally were limited to ten individuals. They selected an Eyanpaha or speaker. This man was the announcer who proclaimed to the people the decisions of the Honored Men or Council. This man was often mistaken for the “Chief” or man in charge by early American travelers. As history has shown the native peoples were forced to appoint one man to become a “chief” to deal with the strange customs of negotiation when dealing with Whitemen. The announcer informed the people as to the direction of travel, future camp locations and other official news as dictated by the council.
The Honored Men also selected two to four policemen or Akicita to keep order. One man was designated as the Akicita Itancan or Chief of Police. To be selected as a policeman was an honor. When on duty their badge of office was a “peace medal”. One must possess many attributes of wisdom and have an extemporary military record. He must be the bravest of the bravest as his courage was required to fulfill his obligation to the people and to the Council.
Tiyotipi
Generally speaking the Council met for two reasons, war and hunting. Very seldom were domestic disputes their concern. They met in a council lodge called a Tiyotipi or Tent within the Tents. This council tent was located in the center of the camp circle. Usually the village was now under marshal law. Anyone disapproving the decisions of the council was free to leave. Once a family a quests to the Council then if they disobeyed their decision they could be punished known as Akicita Kte or Soldier Killing, they shout Co-o-o before they strike. At this time all the men in the camp would deliver to the council lodge a canwiyawapi or counting stick. They would shave out small rounds sticks all the same length. A stick painted red meant the man was wounded in battle, a stick painted black meant he killed enemy. With these sticks the Council men could determine the number of men present in the village. Twenty of these sticks were also used as tally sticks for the Moccasin Game.
Two young men were selected as Wayutanpi or Waiters. They would oversee the cook -ing of the food donated to the Council Lodge and serve it to the assembled men. Every time a meeting was called, food was required. No woman may enter or go near the Tent within the Tents. Women could not speak directly to the Councilors; they would do this through a male relative.
Everyone knew the law; those who disobeyed would hear the Akicita Iyas’a or Soldiers Shout (Co-o-o) and must submit to a whipping or property destroyed or both. The types of punishment employed were to kill a horse or dog, cut up the tent or blankets or clothing,breaking tent poles or weapons. As the lodge was owned by the wife, destroying her property was a double punishment as the offender had to answer to her and her relatives. Any resistance to a policeman was usually immediate death. If a murder occurred, the council usually did not get involved. The guilty party would be killed by the victim’s relatives or the offender was ransomed with gifts to the bereaved relatives. There were no jails so if you broke the law you were Soldier Killed, banished or executed. If a transgressor was killed by a policeman, then gifts were given to the bereaved family to smooth over the event.
Chaska Goes to Washington, DC.
Chaska accompanied Little Crow in 1857 as his Chief of Police or body guard. He was expected to defend the delegation at all costs. (for the names of the other leaders and their soldiers see the glossary for the treaty of 1858).
George Spencer
A fur trader named William Forbes, later to become the first Indian Agent here at Spirit Lake owned a store at the Redwood Agency. George Spencer was born in Kentucky in 1831, entered the fur trade at St. Paul in 1851, and worked for Forbes at Big Stone Lake 1860 – 1862 (Anderson & Woolworth 1988:66, fn.11). Spencer was Forbes clerk or salesman. Spencer was an excellent speaker of the Dakota language, which made him a favorite with the Dakota. The Dakota named him Little Worm (Wamduskacistidan).
Somehow Spencer became special friends with Chaska. Spencer could have taken a liking to Chaska and given him a little extra during their business association. In return Chaska could have bestowed upon Spencer special gifts of moccasins or delicacies of food. They became Kodapi or friends, meaning each would go out of his way to help his special brother.
In 1860 George Spencer went to Big Stone Lake and built a trading house. Chaska insisted on going with him “though you may risk yourself there, I will not risk you alone with those wild strange Indians”. So, Chaska went with Spencer, bringing along his wife Tati and his children (McConkey 1864: 422).
The Minnesota Uprising
On August 18, 1862 the Dakota began to massacre the local whites. When it was over a few weeks later some 800 non- Indians were killed. The causes are many, but all can be traced to broken promises and corrupt individuals both pubic and private who robbed the Indians. As with all wars the innocent on both sides were punished and most of the guilty escaped.
Chaska Saves Spencer’s Life
The Indians first attacked the Indian agency and fur trade establishments at the Redwood Agency because this is where the seat of corruption laid. When the Indians attacked Forbes store they shot and wounded George Spencer in three places (Anderson & Woolworth 1988:256) Chaska was told by a woman that his friend Spencer had been shot, Chaska rushed trough the crowd of attackers and carried Spencer to his lodge telling the others “Two of you die if he dies. He is my friend” (Whipple 1889: ).
We have the event recorded in George Spencer’s own words:
“On Monday morning, about six o’clock, on going to the door, I noticed an unusual number of Indians coming down the road into the village, all armed and naked, except the breech-cloth. I knew it was a war party, and upon arriving in the village, they divided into small parties, and stationed themselves around every building in the place, and upon inquiring of those around our building ---(the store of Wm. H. Forbes) --- what the matter was, I was told that some of the enemy were seen near by, and that they were going to attack them. Supposing they meant Chippewas, I thought no more about the matter. Presently, however, I heard the firing of guns, and hideous yelling outside, when I rushed to the door, with five or six others, and just had time to see that the trading house of Messrs. Myrick & Co. had been attacked by them, and that they were firing into it, when a volley was discharged at us. Four men fell dead, and I received three balls, one through my right arm, another struck me in the right breast, and the third in the stomach. One white man, William Bourat, and a half-breed boy, were not hit. I did not fall, and with these two, rushed up stairs. Upon reaching the foot of the stairs, I turned to see if they were following, when I saw the store was filling with Indians, and one had followed me to the stairs, where, placing his double-barrel gun almost against my body, endeavored to shoot me, but providentially, both barrels missed fire, and I succeeded in reaching the upper story, without further injury.
After being up stairs a short time, the half-breed, [Paulite Osier] looking through the window, saw an Indian, to whom he called. The Indian told him to come down, and he should not be hurt; he thereupon opened the door and went down.
It was a trap door, secured by two or three boxes of guns, making it quite impossible for the Indians to open from below.
Bourat also gave himself into their hands, and after getting outside of the house, perceiving a good opportunity, started, and ran for life. The Indians fired upon him, two charges of duck-shot struck him in the side and hips.
He fell, and feigned death. Some of them then threw some sticks of wood upon him, but he never moved, and they, supposing him to be dead, left him, saying they would come back and cut him up, when their other work was done. After a while, seeing the coast clear, he succeeded in making his escape.
The half-breed [Osier], through fear, I am inclined to think, joined the Indians in some of their raids, and confessed to having killed a white woman. He was among those who surrendered themselves to Gen. Sibley’s command, and was convicted and executed at Mankato, with the others.
Being thus left alone up stairs, and my wounds becoming painful, I threw myself upon a bed, expecting if I did not very soon die, that the Indians would come up and dispatch me. While lying there, I could hear distinctly, all that was going on below.
I soon learned, from their conversation, that they were afraid to follow me up stairs, as they had the impression that I was standing at the head of the stairs, with a gun. There were four cases of double-barreled shot guns, and one case of rifles, in the upper story, of which they were aware. They proceeded to open the boxes and bales of goods and to carry them out. They appeared very anxious to get to the guns, but would not come up, each one fearing to be the first one up, as they supposed he would be shot. They talked of firing the building. Fearing this, I arose quietly, and took off my shoes, and took a bed-cord and attached one end to the bed-post, and carried the other end to one of the windows, which I raised. I thought if they did apply the torch, I would lower myself to the ground and take the chances of being shot again, rather than to be burnt to death. About this time an Indian called to me, from below, to come down, that I should not be hurt, or, as he expressed it, ‘you shall live.’ I went to the door, but not recognizing him, refused to go down. I had been in tight places before, among the Indians of the plains, but kind providence had always watched over me, and delivered me safely, and I now put my trust in that same Power, to deliver me from this most dangerous situation.
Thus, matters stood, and things began to look desperate, when I heard a well known, and to me, most welcome voice, shouting my name from below. I recognized the voice at once, and hastened to the door, and called him up. I was saved for the present, at any rate. It was the voice of my Indian comrade, Wa-kin-yan-tu-wa, (Chaska). We had been intimate friends and comrades for the past ten years, and he happened to hear that I was wounded, but still living, and hastened to where I was, to save me, if possible. When he came up, several others followed him, some of whom took me by the hand, and appeared to be very sorry that I had been hurt. My friend asked me ‘if I was badly hurt, and if I thought I would die.’ I replied, I did not know, but that my wounds were very painful. He said that he would take me home with him, and cure me, if he could, and if I died, he would bury me like a white man.
He then assisted me in getting down stairs, when several Indians cried out, ‘kill him! Kill him! show mercy to none! Spare no American1’&c., when my friend, who was unarmed, seized a hatchet that was lying near by, and declared that he would cut down the first one who tried to do me any further injury. Wa-kin-yan-tu-wa has always been noted for his bravery on the war-path against the Chippewas, and they knew that he was not to be trifled with. Said he, ‘this is my friend and comrade; we have been comrades for ten years, and if you had killed him before I got here, of course I could have said nothing, but now that I have seen him, I will protect him or die with him.
They then suffered him to pass out. After getting out of the house, he gave me in charge of a couple of squaws, and told them to take care of me while he got a wagon to carry me home. His lodge was about four miles above, at Little Crow’s village. After putting me in the wagon, he ordered the squaws to take me home, saying he would be along in a few minutes. We were stopped on the way three or four times, by armed Indians, on horse-back, who would ride up to the wagon, and demand ‘what that meant.’ Upon being told, by the squaws, that ‘this is Wa-kin-yan-tu-wa’s friend, and he has saved his life,’ we were allowed to pass on, and reached the lodge safely.
My friend soon came home with some roots, with which, after washing me, he dressed my wounds, which were, by this time, exceedingly painful. Several of the Indians came in to see me, and to talk over their wrongs, &c., and the reasons why they had declared war.
The Peace Party is Formed
Little Paul called for the ones who didn’t want to fight to leave Little Crow’s camp on September 19, 1862. Taopi, Wakinyanwaŝte, Chaska and other farmers defected and were soon joined by Akipa, Simon Anawangmani, and other Waĥpetons. They set up a camp at the mouth of the Chippewa River, the camp swelling to 125 lodges (Diedrich 2006: 230)
Chaska Resigns as Chief of Police
Little Crow was chagrined to find out that Chaska had come under George Spencer’s influence and was now refusing to support the war. Little Crow began threatening both Chaska and Spencer’s lives along with Taopi’s. In need of a new Chief of Police Little Crow selected Zitkanaĥota (Grey Bird) one of his other Policemen (Diedrich 2006:217).
Chaska Tried for Murder
Bishop Whipple wrote President Abraham Lincoln commending Chaska and others for helping the white captives at Camp Release, his wife even played host to Sam Brown (Diedrich 1995:42, 67).
Chaska the Scout
In the spring of 1863 all the captured Dakotas were placed on steamships. The ‘hostiles’ from the prison camp at Fort Snelling and the ‘friendlies’ from Camp McClellan at Davenport, Iowa were deported to Crow Creek, Dakota Territory. 137 people, men and their families remained behind to serve as scouts for General Sibley’s army. Among these men was Chaska, his wife Tati, and their children. Chaska with 59 others journeyed to Dakota Territory as Sibley’s scouts, while his family moved to Faribault (Diedrich 1995:70, 72).
Death of Lieutenant Freeman
Chaska saves Brackett
George E. Brackett, a Minneapolis beef contractor of the expedition and Lieutenant Ambrose Freeman left the expedition column to hunt antelope, on July 24, 1863. They met up with Chaska and two others who were out scouting. Fifteen hostile Indians charged the group shooting Freeman in the back with an arrow. The Indians taking Freeman’s horse raced after and surrounded Brackett, Chaska, and the other two scouts. Chaska hid Brackett in some bushes and went forward to meet the hostiles. That was the last Brackett saw of any of them, he traveled some five days before reaching Camp Atchinson and safety. He subsisted on frogs, birds, and chokecherries; only by superior strength and fortitude did he survive (McConkey 1864: 353-358). In 1896, a hunting knife with the name A. Freeman, carved on the handle was found in a plowed field near Devils Lake (Kudelka 2003: 34; Johnson – Phaller Papers; Heard 1864).
End of the 1863 Campaign
General Sibley’s (Wopeton Hanska = Tall Trader) army finally chased the hostile Indians across the Missouri River. Each side claimed victory. The army had to return to Minnesota due to the lateness of the season and dwindling supplies. Their first camp east of the Missouri River was named Camp Banks.
Death of Chaska
On August 2, 1863 Chaska is poisoned and dies at Camp Banks. Although most accounts say a German hospital steward who wished to kill an Indian, intentionally poisoned Chaska with strychnine.
Now it seems the conscientious of options lean toward an accident. The steward used a contaminated container to serve Chaska a shot of whiskey. The steward also became ill; in all probability using the same container after Chaska. However, the hospital steward was discovered first and was given a tonic which saved his life (Snortland 2002: 82; Kudelka 2003:27). The name of the steward has never been revealed. Alan R. Woolworth located a newspaper article which states the same steward was involved in another poisoning at a later date.
Just before Chaska died he asked for a rifle to be fired in the air to announce to the Great Spirit that he was coming. This was done and he died almost immediately (Libby Papers). He was buried in the east fortification ditch which surrounded Camp Banks. The entire expedition treads over his grave to obliterate any traces of its location to stymie desecration of the body. Today no one knows the exact location of the grave (Paslay Papers).
The Widow
Lucy Chaska was now destitute. Her husband was dead, and her immediate family at Faribault was living from day to day in destitute circumstances. In the fall of 1866 the friendly Dakotas met at Faribault, Lucy received 250 dollars. In 1870 she moved from Faribault to Mendota, to live on land owned by General Sibley. Congress was petitioned for a pension for her, but it was denied. “We absolutely blush for the great American flag, when it is tarnished by such a flagrant acts of ingratitude…” (Minnesota Missionary). Lucy had two children to care for [Fanny and Philip] (McConkey 1864: 425). Lucy in 1880 was selling flowers on the streets of St. Paul, while Colonel William Crooks was still trying to get a pension for her. She died on February 27, 1886 at about age 50 and is buried in Oakland Cemetery, St. Paul, MN in the Episcopal section in an unmarked grave. On March 3, 1891 Congress allocated money for the Dakota who served as scouts and soldiers during the war. Chaska was on the list (Diedrich 1995: 120, 122, 130).
Biography
Anderson, Gary Clayton Through Dakota Eyes: Narrative Accounts of Minnesota
Woolworth, Alan R. Indian War of 1862. Minnesota Historical Society Press,
St. Paul. 1988.
Diedrich, Mark Little Crow and the Dakota War.
Coyote Books, Rochester, MN 2006.
Old Betsey: The Life and Times of a Famous Dakota Woman and Her Family.
Coyote Books, Rochester, MN 1995
Durand, Paul C. Where the Waters Gather and Rivers Meet:
An Atlas of the Eastern Sioux.
Privately published, Faribault, MN 1994.
Heard, V.D. History of the Sioux War and Massacre.
New York, Harper and Brothers Publishers 1864.
Holley Francis Once Their Home or Our Legacy from the Dahkotahs
Chicago: Donohue and Henneberry 1892
Hawkins, Reese Remembering Louis L’amour
Wallin Hawkins, Meredith McCleery and Sons Publishing, Fargo, ND 2001
Johnson – Phaller Papers Roy Johnson wrote historical articles for the Fargo
Form and Father Louis Phaller wrote for North Dakota
History. State Historical Society of North Dakota, Bismarck, 10691, Box 5, folder 12.
Libby Papers A85 Sate Historical Society of North Dakota, Bismarck.
Biography of Frank C. Myrick, Box 23, Folder 19.
Kappler, Charles J. Indian Affairs, Laws and Treaties Volume 2
Washington: Government printing Office 1904
Treaty with the Sioux, 1858.Pages 781-784.
Kudelka, Susan Mary March on the Dakota’s: The Sibley Expedition of 1863.
McCleery and Sons Publishing, Gwinner, ND 2003
McConkey, Harriet E.B. Dakota War Whoop: or Indian Massacres and War in
Minnesota, of 1862-‘3.
Published for the Author. Wm. J. Moses Press,
Auburn, NY 1864.
Monjeau-Marz Corinne L. The Dakota Indians Interment at Fort Snelling 1862-1864
Prairie Smoke Press, St. Paul, MN 2005.
Paslay, Paul Papers “Complete History of the Chaska Historic Site”
SHSND 20445
Penny, Dori M. “Results of a Cultural Resource Inventory of Six Farmers
Larson, Thomas K. Home Administration Parcels, North Dakota”
Report prepared for: United States Department of
Agriculture, Farmers Home Administration, Bismarck, ND
November 1989. Pages 18 -24.
SHSND archives # 4911.
Riggs, Stephen Return Dakota Grammar, Texts, and Ethnography.
Ross and Haines, Inc, Minneapolis, MN 1973
Snortland, J. Signe Editor
A Traveler’s Companion to North Dakota Historic Sites
Second edition. Bismarck: State Historical Society of North Dakota 2002.
Whipple, Henry B. Lights and Shadows of a Long Episcopate
(Bishop of Minnesota) New York: The Macmillan Company, 1899.
Newspapers
Iapi Oaye March 1887, Volume 4, # 3, Page 4
The Word Carrier English language copy.
Article about the death of Lucy Chaska at Mendota.
Minnesota Missionary Volume 7 # 1 January 1884, Faribault, MN.
Article about Tati reprinted from the St. Paul
Globe.
Record, The Illustrated magazine. “Sibley Expedition of 1863” by J. W.
Burnham. Volume 1 (12) June 1896, page 5. Fargo, ND.
Saint Paul Globe September 30, 1883
Article about Lucy Chaska.
Saint Paul and May 30, 1879, page 5
Minneapolis Pioneer Press Senator McMillan’s petition to the Senate of May 23rd requesting aid for Lucy Chaska and children.
Saint Paul Pioneer Saturday, January 31, 1863, Page 2
Article about Wabasha’s testimony in Chaska’s trial.
Photographs
Little Crow and His Thunder photographed in Washington, D.C., spring 1858.
Photo number 43205D National Anthropological Archives, Smithsonian Institution.
Glossary
Akicita - A police man, soldier, body guard. A generation ago the old timers jokingly referred to them as “bruisers”, a slang term for the beatings they administered.
Akicita Kte - Punishment for an infraction of marshal law. (Akicita = Soldier; Kte = to kill) Soldier Killing.
Big Stone Lake - Inyan Tankinkinyan Mde (Inyan = stone, rock; Tankinkinyan = very large; Mde = lake. This lake is actually a widening of the Minnesota River. It forms the border between Minnesota and South Dakota.
Canwiyawapi - Counting sticks (Can = wood, tree, forest, stick; Wiyawa
= to count for; Pi = plural).
Chaska - Americanized version of Caska or Caske (the last letter is changed for euphony) This word designates the first born male in a family. As custom doesn’t allow the use of formal names, each male and female have a birth order name; just as it is disrespectful to call your parents by their first name, so too with the Dakota. The name also brings along the connotation of protector of the family when the father is absent.
Chaska Historic Site - Site number 32BL91, Legal description: Section 34, Township 140 north, Range 75 west, Burleigh County, North Dakota. Located some three miles north of Driscoll, ND on the east side of the road in Clear Lake Township.
Chippewa River - Mayawakan Wakpa (Maya = a cut bank; Wakan = holy, sacred; Wakpa = River) The Sacred Bank River. The Holy Bank was located opposite the mouth of the river. The history behind the name is unknown. (Durand 1994:47).
The Chippewa River is a northern tributary of the Minnesota River. It rises in eastern Grant County and flows south to its mouth at Montevideo, MN, Chippewa County.
Eyanpaha - The announcer (Eyan = to say, speak to: Paha = hill) a man who was selected must possess such a powerful voice he could project his words to the nearby hills.
Forbes, William - Born November 1. 1815 at Montreal, Canada. Fur trader. Appointed as the first Indian Agent at Spirit Lake in 1871. Died in office July 20, 1875.
Freeman, Ambrose - Lieutenant of St. Cloud, Minnesota, of Company D, Minnesota Mounted Rangers. He was the great grandfather of Louis L’amore, the famous western author (Hawkins and Wallin 2001: 153). Freeman was buried in a wagon box with two soldiers killed at the Battle of Big Mound, ten miles north of Tappen, ND on the south shore of Kunkel Lake (Section 13, Buckeye Township, Kidder County (Johnson – Phaller Papers). He left a wife and five children.
His body was exhumed in 1880 when Colonel Steele (whom Steele, ND is named) located the grave. Mrs. Freeman spent a good deal of time and money to locate her husband’s body and have him reburied in Sioux Falls, SD (Holley 1892: 351 – 352). His daughter Mrs. A. T. Dearborn later lived in Jamestown, ND (The Record).
Itancan - The leader, chief, boss, lord.
Iyaŝ’a - To shout (Iya= to speak, say; Ŝ’a = a sound, a noise) Co-o-o.
Kapoza - The name of one of seven sub-bands which made up the Mdewakantunwan Dakota. Their name means “Light Baggage” meaning they could travel quickly with little hindrance. Little Crow was their chief. Their last village was located some four miles above the Redwood Agency.
Kodapi- Friends, a term used today when males greet each other Hau Koda (hello friend), but formerly it had the meaning of brothers who would do anything to help the other, not merely acquaintances.
Little Crow - Kanġicikadan (Kanġi = raven; Cika = little, small; Dan =
term of endearment). The ‘little’ designation meant he was the son of Raven. His real name was Taoyateduta (Ta = his;
Oyate = people, nation; Duta = scarlet). He was the chief of the Kapoza sub-band of Mdewakantun Dakota.
Little Paul - Named for his devotion to the Christian religion; he was like a little Paul of Tarsus. His real name was Mazakutemani (Maza = metal, iron [Wakan = holy] = a gun; Kute = to shoot; Mani = to walk) Walking Shooting a Gun.
Mdewakantunwan - Sacred Lake Town or People (Mde = lake; Wakan = sacred, holy; Tunwan = village, town). The Sacred Lake is today called Mille Lacs, in central Minnesota. These people are considered the oldest tribe which makes up the Seven Council Fires. They are also known as the Santee (Isanti) Dakota (I[nyan] = stone, rock; San = cream colored; Ti = to dwell) or those who Dwell at the Cream Colored Rock. This location is today called Knife Lake at Mora, Minnesota.
Minnesota River - Wakpa Miniŝota (Wakpa = river; Mini =water; Ŝota = cloudy, smoky) Smoky Water River. Rises in Lake Traverse and flows southeast to its mouth (Mendota) at St. Paul, MN where it enters the Mississippi River (Durand 1994: 102)
Moccasin Game - Hanpa Ape Icunpi (Hanpa = moccasin, shoe; Apa = to strike, hit; Icunpi = they do). A game where a bullet or round shot is hidden under one of four moccasins. The other team must strike the selected moccasin with a long wand. Twenty Counting Sticks are used to keep score.
Redwood Agency - Canŝayapi (Can = wood; Ŝa = red; Yapi = they have) named for a red painted tree which formerly defined the boundary between the Dakota and Cheyenne territory.
This agency was established for the Santee Dakota.
Redwood River - Canŝayapi Wakpa
Santee - Americanized version of Isanti or those who live near the cream-colored rock (flint) which was used to make knifes.
This name was bestowed upon the Mdewakantun Dakota.
Through erroneous use by historians, it is now used as a name for all four tribes of the Eastern Dakota.
Sibley, Henry H. - called by the Indians Wopeton Hanska or tall trader. He was a fur trader and over six feet in height.
Spencer, George H. - Born in Kentucky December 20, 1831. Entered the fur trade at St. Paul in 1851, worked for William Forbes at Big Stone Lake. He was at the Redwood Agency buying goods when he was shot three times. After the war he worked as a bookkeeper in St. Paul, became the Indian Agent at Crow Creek Reservation, SD in 1881. He moved to Montana in 1887 and died there on May 31, 1892 (Anderson & Woolworth 1988:66, Fn 11).
Taopi - His Wounds (Ta = his, Opi = wounds) A.K.A. Naġioŝkan
(Naġi = soul or dead spirit; O = in, within; Ŝkan = movement, shaking) Moving Soul, a son of Old Betsey.
Born about 1824. Died February 19, 1869. He was a cousin
to Lucy Chaska (Diedrich 1995:39, 72, 92).
Tati - Her Lodge (Ta = her; Ti = lodge, house, dwelling), Wife of Chaska. She was orphaned as a child when her mother was killed by the Ojibway (St. Paul Globe). Her father was Rattler (Kahdaya), a leader in the Kapoza band in 1830-40’s, died in 1851.She was also known a Lucy Chaska. Her mother and brother were killed at the Battle of Kapoza or Pine Coulee June 25, 1842... She died in 1886 and is buried in Oakland Cemetery, St. Paul. Hapan (Second Born daughter) or Fanny Chaska. She married Louis Walker or Hdahda (Rattling). Their children were Anna born1885 Alex 1875, and Tobias 1882.
Her older sister was Kapankpanwin (Beats Fine Woman), or Lizzie, Mrs. Alexander Culberson 1809 – 1873?
Taopi received his nick name at this time, being wounded by the Ojibway in the battle (Diedrich 1995:42, 43).
Tiyotipi - The council lodge (Ti = to dwell; Yo = in, within; Tipi = tent, house, dwelling) the Tent of Tents, Tent within the Tents.
Treaty of 1858 - Signed in Washington, D.C. sold a “Ten Mile [wide] Strip” of land on the north side of the Minnesota River. The Dakota land holdings in Minnesota was now reduced by half, another cause of the 1862 war. The Dakotas were cheated again. The Mdewakantun and Waĥpekute delegation consisted of the following Chiefs: Wapahaŝa (Red Hat), Cetankutemani (Walking Shooting Hawk, this is Little Crow, using his father’s name), Wasuhiyahidan (Coming Hail), Ŝakapi (Six) Wamditanka (Big Eagle), Mazaojanjan (Iron Light), Makato (Blue Earth), Huŝaŝa (Very Red Legs); Soldiers: Hinhanduta (Scarlet Owl), Heĥakamaza (Iron Elk), Wakanojanjan (Holy Light AKA Medicine Bottle), Tacanĥpimaza (His Iron Tomahawk), Wakinyantawa (His Own Thunder), Canĥpiyuha (Tomahawk Owner), Unkteĥidan (Water Spirit), Wamunsa (Always Stealing), Pepe (Sharp Object), and Tatebomdu (Scattered Wind).
Wakinyantawa - His Thunder (Wakinyan = thunder; Tawa = his, owner)
Wayutanpi - Food Servers (Wa = noun marker; Yutan = to touch; Pi = plural) the food touchers. These were young men who served the Council and Police their meals.
Wicaŝtayatanpi - Council or Honored Men (Wicaŝta = man, male; Yatan = to honor, praise, esteem; Pi = plural).
Appendix
Genealogy of Chaska
Church of Saint Peters, Mendota, Minnesota
Registry of Baptisms
Page 97 record number 640
#39 Joanna Wakinyantawa (no age listed) baptized by Father Agustin Ravoux on January 18, 1863.
Parents: Wakinyantawa and Tati (Monjeau-Marz 2005:150)
Page 103 record number 710
#107 Philip Wakinyantawa, age 7 years, Father Ravoux, January 24, 1863
Parents: Wakinyantawa and Tati.
Page 103 record number 711
#108 Josephine Wakinyantawa, age 5 years, Father Ravoux, January 24, 1863
Parents: Wakinyantawa and Tati. (Monjeau-Marz 2005:152).
Descendants of Scouts and Soldiers Deceased 1892
US Office of Indian Affairs M201, Minnesota Historical Society
#5 Wa-rin-yan-ta-wa
A. Ha pan, daughter [Hapan = second born if a female]
B. Philip Chaska, son
Census of Mendota, MN
Lucy Chaska widow age 45
Fanny Chaska (now Mrs. Louis Walker) age 26, Ernest Walker, son age 2
Philip Chaska age 23 (it appears Philip never married).
