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Standing Bear was a Ponca American Indian chief who successfully argued in U.S. District Court in 1879 in Omaha that Nat...
05/26/2024

Standing Bear was a Ponca American Indian chief who successfully argued in U.S. District Court in 1879 in Omaha that Native Americans are “persons within the meaning of the law” and have the right of habeas corpus. His wife Susette Primeau was also a signatory on the 1879 writ that initiated the famous court case.
In 1875, the Ponca paramount chief White Eagle, Standing Bear, and other Ponca leaders met with US Indian Agent A. J. Carrier and signed a document allowing removal to Indian Territory (present-day Oklahoma).
White Eagle and other Ponca leaders later claimed that because of a mistranslation, he had understood that they were to move to the Omaha Reservation, not to the Indian Territory. In April 1877, some Ponca people went to live South to the Quapaw Reservation near present-day Peoria, Oklahoma. In May 1877, the US Army forced the removal of the rest of the tribe to go to the Quapaw Reservation, including Standing Bear and his family.
The Ponca arrived in Oklahoma too late to plant crops that year, and the government failed to provide them with the farming equipment it had promised as part of the deal (for a change…).
By spring 1878, nearly a third of the tribe had died due to starvation, malaria and related causes. Standing Bear’s eldest son, Bear Shield, was among the dead. Standing Bear had promised to bury him in the Niobrara River valley homeland, so he left to travel north, with 65 followers.
When they reached at the Omaha Reservation in Nebraska, they were welcomed as relatives. Word of their arrival in Nebraska soon reached the government. Under orders from the Secretary of the Interior, Carl Schurz, who also directed the Bureau of Indian Affairs, Brigadier General George Crook had the Ponca arrested for having left the reservation in Indian Territory.
Although the official orders were to return them immediately to Indian Territory, Crook was sympathetic to the Ponca and appalled to learn of the conditions they had left.
Crook told the Ponca story to Thomas Tibbles, an editor of the Omaha Daily Herald, who publicized it widely. The attorney John L. Webster offered his services pro bono and was joined by Andrew J. Poppleton, chief attorney of the Union Pacific Railroad.
They aided Standing Bear, who in April 1879 sued for a writ of habeas corpus in U.S. District Court in Omaha, Nebraska. Acting as interpreter for Standing Bear was Susette LaFlesche, an accomplished and educated, bilingual Omaha of mixed-race background. The case is called United States ex rel. Standing Bear v. Crook. General Crook was named as the formal defendant because he was holding the Ponca under color of law.
As the trial drew to a close, Judge Dundy announced that Chief Standing Bear would be allowed to make a speech in his own behalf. Raising his right hand, Standing Bear proceeded to speak. Among his words were, “That hand is not the color of yours, but if I prick it, the blood will flow, and I shall feel pain,” said Standing Bear. “The blood is of the same color as yours. God made me, and I am a man.” Judge Dundy stated that the federal government had failed to show a basis under law for the Poncas’ arrest and captivity.
It was a landmark case, recognizing that an American Indian is a “person” under the law and entitled to its rights and protection. “The right of expatriation is a natural, inherent and inalienable right and extends to the American Indian as well as to the more fortunate white race,” the judge concluded.
The Army immediately freed Standing Bear and his followers. The case gained the attention of the Hayes administration, which provided authority for Standing Bear and some of the tribe to return permanently to the Niobrara valley in Nebraska.
Between October 1879 and 1883, Standing Bear traveled in the eastern United States and Europe, speaking about Indian rights in forums sponsored by Indian advocate and former abolitionist Wendell Phillips. Susette (Bright Eyes) LaFlesche (by then married to Thomas Tibbles) and her brother Francis, who later became an ethnologist with the Smithsonian Institution, accompanied Standing Bear on the speaking tour. The LaFlesche siblings took turns acting as his translator. Tibbles also was part of the party. During his lecture tour, Standing Bear won the support of poet Henry Wadsworth Longfellow and other prominent Americans.
Standing Bear died in 1908 and was buried on a hill overlooking the site of his birth. Today the federal government recognizes two tribes of the people: the Ponca Tribe of Nebraska and the Ponca Tribe of Oklahoma.
The 63-acre Standing Bear Park in Ponca City, Oklahoma was named in his honor. In addition to the annual pow-wow, it is the site of the Standing Bear Museum and Education Center, as well as a 22-foot-high bronze statue of the chief.

Just off a quiet stretch of US Highway 34, just 3 miles east of Trenton, Nebraska, stands a 35 foot tall shaft of Minnes...
05/25/2024

Just off a quiet stretch of US Highway 34, just 3 miles east of Trenton, Nebraska, stands a 35 foot tall shaft of Minnesota pink granite. Near the top of the 91-ton monument is a carving of a Sioux warrior named John Grass facing west, and a Pawnee brave named Ruling His Son stares east. The quiet prairie that surrounds the monument gives little hint at the events of August 5, 1873—the last battle between Great Plains Indians in North America that gave this location its name—Massacre Canyon.
Texas Jack had been hired by the federal government as a "trail agent" in the summer of 1872 to accompany the Pawnee on their annual buffalo hunt. A successful buffalo hunt ensured that the Pawnee had enough meat to feed man, woman, and child through the long winter. One of the keys to a successful hunt was having the right man as trail agent.
The trail agent's job was to ensure that white settlers didn't keep the Pawnee from having a successful hunt. White hunters and homesteaders would often shoot at herds to scare them off so that there would be no animals left in the area for Pawnee hunting parties. Texas Jack did this job well, as evidenced by a letter sent by the Quaker Indian Agent in charge of the Pawnee, thanking Jack for returning to the Pawnee warriors some horses that were stolen by white thieves during the hunt. But as important as this job was, it was secondary to the trail agent's priority, which was ensuring that the Pawnee and the Sioux, who had long been foes and bitter enemies, didn't start a "picnic"—scout slang for skirmishes between the rival tribes.
During the 1872 hunt, Texas Jack successfully prevented any "picnics," to the point that his hunt was at various points joined by Royal Buck and George Bird Grinnell. The hunt was so successful, in fact, that the following year the Pawnee's Indian Agent believed that they did not require a trail agent to keep them from battling with their Sioux rivals. Pitaresaru (Chief of Men) was the chief over all of the bands of Pawnee, and had been on the hunt with Texas Jack the previous year. He petitioned the Indian Agent to hire Omohundro again, and to have Texas Jack seek out the Whistler, the Oglala Lakota chief, and to formalize the peace of the previous summer. Texas Jack went so far as to volunteer for the assignment, willing to forgo his fee from the previous summer to join his friends the Pawnee and their chief Pitaresaru on the hunt. The Indian Agent initially refused, and then delayed, and by the time he finally sent a formal request, Texas Jack had traveled to Chicago with Buffalo Bill for their theatrical debut.
For the Pawnee, the Indian Agent's actions proved fatal. Without Texas Jack, they were joined by an inexperienced and ineffectual trail agent. As the Pawnee trekked towards the Republican River, a group of white hunters warned them about a large band of Sioux to the east. The Pawnee thought that this was another example of white men trying to keep them from hunting, and their trail agent was unable to convince them otherwise. But the hunters had spoken the truth, and the group of Oglala and Brulé under the command of Spotted Tail, Two Strike, and Pawnee Killer was the largest that would ever again cross the plains of Nebraska. One of the Pawnee accused their new trail agent of cowardice. Historian Paul Riley writes that " At that point [the young man] failed as trail agent. In a conflict between boyish egotism and his empowered duty, egotism won." The young trail agent failed to stop the Pawnee from advancing forward to hunt, and failed to prevent their slaughter at the hands of the larger group of Sioux.
Tirawahutresaru (Sky Chief)—convinced that the white hunters were lying to keep the Pawnee away from the herds of buffalo—refused to send out scouts. When buffalo were sighted, Sky Chief and the Pawnee men scattered to hunt, one of them borrowing the trail agent's rifle and leaving him unarmed. As the trail agent followed the Pawnee hunters along with the women and children, he noticed that the hunters had halted, stopping the hunt, and that a group of three chiefs were conferring. A boy of about sixteen rode back to the trail agent, tied a piece of red flannel to the bridle of his horse, and told him that the Sioux were coming. They had already killed several of the hunters as well as Sky Chief, who had dismounted to skin a buffalo he had taken down.
The Pawnee women, children, and pack horses rushed to the safety of a nearby canyon as the young trail agent urged the braves to retreat to a more defensible position. Fighting Bear demanded that the Pawnee make their stand where they were, and the trail agent was unable to convince him to move to safety. As the Sioux pressed in, it became clear that the Pawnee were massively outnumbered, and the trail agent rode toward the Sioux waving a white flag in an attempt to avoid a massacre. Ignoring his flag, the Sioux began firing, and the trail agent's horse was shot out from under him as he turned back towards the safety of the canyon. The Sioux divided into two groups and took command of both sides of the low canyon entrance, firing indiscriminately down into the surrounded Pawnee.
As the Pawnee ran towards safety at the opposite end of the canyon, the Sioux decided not to pursue, mercifully avoiding more casualties. They instead gathered and burned the possessions left by the Pawnee as they fled, ra**ng the wounded Pawnee women and killing the wounded Pawnee children. The bodies of the dead Pawnee warriors were tossed into the flames. All told, as many as 156 Pawnee were killed, while the Sioux lost only between ten and thirteen warriors.
According to one newspaper account from just days after the massacre, “Texas Jack says his sympathies are with the Pawnees in their fight with the Sioux, and he hopes the government will interfere on behalf of the Pawnees, as they are the best ‘Injuns’ and inferior in number to the Sioux.” Pressure to leave their ancestral Nebraska land and move to a reservation in Oklahoma had been resisted by Pitaresaru and the Pawnee, but the loss of life at Massacre Canyon broke the collective spirits of the people. Soon the Pawnee collected their belongings and left their Nebraska homes on foot to set off for Oklahoma. Today, the tall stone monument on the quiet Nebraska prairie stands like a sentinel above the spot where the Pawnee way of life changed foreverJust off a quiet stretch of US Highway 34, just 3 miles east of Trenton, Nebraska, stands a 35 foot tall shaft of Minnesota pink granite. Near the top of the 91-ton monument is a carving of a Sioux warrior named John Grass facing west, and a Pawnee brave named Ruling His Son stares east. The quiet prairie that surrounds the monument gives little hint at the events of August 5, 1873—the last battle between Great Plains Indians in North America that gave this location its name—Massacre Canyon.
Texas Jack had been hired by the federal government as a "trail agent" in the summer of 1872 to accompany the Pawnee on their annual buffalo hunt. A successful buffalo hunt ensured that the Pawnee had enough meat to feed man, woman, and child through the long winter. One of the keys to a successful hunt was having the right man as trail agent.
The trail agent's job was to ensure that white settlers didn't keep the Pawnee from having a successful hunt. White hunters and homesteaders would often shoot at herds to scare them off so that there would be no animals left in the area for Pawnee hunting parties. Texas Jack did this job well, as evidenced by a letter sent by the Quaker Indian Agent in charge of the Pawnee, thanking Jack for returning to the Pawnee warriors some horses that were stolen by white thieves during the hunt. But as important as this job was, it was secondary to the trail agent's priority, which was ensuring that the Pawnee and the Sioux, who had long been foes and bitter enemies, didn't start a "picnic"—scout slang for skirmishes between the rival tribes.
During the 1872 hunt, Texas Jack successfully prevented any "picnics," to the point that his hunt was at various points joined by Royal Buck and George Bird Grinnell. The hunt was so successful, in fact, that the following year the Pawnee's Indian Agent believed that they did not require a trail agent to keep them from battling with their Sioux rivals. Pitaresaru (Chief of Men) was the chief over all of the bands of Pawnee, and had been on the hunt with Texas Jack the previous year. He petitioned the Indian Agent to hire Omohundro again, and to have Texas Jack seek out the Whistler, the Oglala Lakota chief, and to formalize the peace of the previous summer. Texas Jack went so far as to volunteer for the assignment, willing to forgo his fee from the previous summer to join his friends the Pawnee and their chief Pitaresaru on the hunt. The Indian Agent initially refused, and then delayed, and by the time he finally sent a formal request, Texas Jack had traveled to Chicago with Buffalo Bill for their theatrical debut.
For the Pawnee, the Indian Agent's actions proved fatal. Without Texas Jack, they were joined by an inexperienced and ineffectual trail agent. As the Pawnee trekked towards the Republican River, a group of white hunters warned them about a large band of Sioux to the east. The Pawnee thought that this was another example of white men trying to keep them from hunting, and their trail agent was unable to convince them otherwise. But the hunters had spoken the truth, and the group of Oglala and Brulé under the command of Spotted Tail, Two Strike, and Pawnee Killer was the largest that would ever again cross the plains of Nebraska. One of the Pawnee accused their new trail agent of cowardice. Historian Paul Riley writes that " At that point [the young man] failed as trail agent. In a conflict between boyish egotism and his empowered duty, egotism won." The young trail agent failed to stop the Pawnee from advancing forward to hunt, and failed to prevent their slaughter at the hands of the larger group of Sioux.
Tirawahutresaru (Sky Chief)—convinced that the white hunters were lying to keep the Pawnee away from the herds of buffalo—refused to send out scouts. When buffalo were sighted, Sky Chief and the Pawnee men scattered to hunt, one of them borrowing the trail agent's rifle and leaving him unarmed. As the trail agent followed the Pawnee hunters along with the women and children, he noticed that the hunters had halted, stopping the hunt, and that a group of three chiefs were conferring. A boy of about sixteen rode back to the trail agent, tied a piece of red flannel to the bridle of his horse, and told him that the Sioux were coming. They had already killed several of the hunters as well as Sky Chief, who had dismounted to skin a buffalo he had taken down.
The Pawnee women, children, and pack horses rushed to the safety of a nearby canyon as the young trail agent urged the braves to retreat to a more defensible position. Fighting Bear demanded that the Pawnee make their stand where they were, and the trail agent was unable to convince him to move to safety. As the Sioux pressed in, it became clear that the Pawnee were massively outnumbered, and the trail agent rode toward the Sioux waving a white flag in an attempt to avoid a massacre. Ignoring his flag, the Sioux began firing, and the trail agent's horse was shot out from under him as he turned back towards the safety of the canyon. The Sioux divided into two groups and took command of both sides of the low canyon entrance, firing indiscriminately down into the surrounded Pawnee.
As the Pawnee ran towards safety at the opposite end of the canyon, the Sioux decided not to pursue, mercifully avoiding more casualties. They instead gathered and burned the possessions left by the Pawnee as they fled, ra**ng the wounded Pawnee women and killing the wounded Pawnee children. The bodies of the dead Pawnee warriors were tossed into the flames. All told, as many as 156 Pawnee were killed, while the Sioux lost only between ten and thirteen warriors.
According to one newspaper account from just days after the massacre, “Texas Jack says his sympathies are with the Pawnees in their fight with the Sioux, and he hopes the government will interfere on behalf of the Pawnees, as they are the best ‘Injuns’ and inferior in number to the Sioux.” Pressure to leave their ancestral Nebraska land and move to a reservation in Oklahoma had been resisted by Pitaresaru and the Pawnee, but the loss of life at Massacre Canyon broke the collective spirits of the people. Soon the Pawnee collected their belongings and left their Nebraska homes on foot to set off for Oklahoma. Today, the tall stone monument on the quiet Nebraska prairie stands like a sentinel above the spot where the Pawnee way of life changed forever

Did You Know. ? ?At the ripe age of 137, "White Wolf" a.k.a. Chief John Smith is considered to be the oldest Native Amer...
05/25/2024

Did You Know. ? ?
At the ripe age of 137, "White Wolf" a.k.a. Chief John Smith is considered to be the oldest Native American that has ever lived. 1785-1922.
💖 Our heart is filled with the pride of Native American

Ute woman, Colorado, circa 1899.This photo of a Ute woman, identified on the photo as Pee-a-rat, and her baby in a cradl...
05/24/2024

Ute woman, Colorado, circa 1899.
This photo of a Ute woman, identified on the photo as Pee-a-rat, and her baby in a cradleboard, was part of a series of Ute images taken by the Denver photography studio of Rose & Hopkins in about 1899.
John K. Rose (1849-1932), Benjamin Hopkins (1859-1915), and Lee Morehouse (1850-1926) of Rose & Hopkins, were photographers based in Denver who took photos of Native American Indians wearing traditional dress, including members of the Ute, Arapaho, Shoshone, Pueblo, and Apache tribes throughout Colorado and Wyoming. Portraits include Southern Ute Chief Sapiah (also known as Buckskin Charley), Sapiah’s wife Towee, Weeminuche Ute Chief Ignacio, and Apache Chief James A. Garfield, and many others. Many of their studio portraits were taken at the Denver Festival of Mountain and Plain circa 1896-1899.
Although many of the sitters in the photos are identified, and some are well-known, for many, such as Pee-a-rat, we know nothing beyond their names.
Photo courtesy Denver Public Library.
One of our readers, Carole Graham, exercised a little lateral thinking, and might have come up with a bit more about Pee-a-rat and her child: "There's a Ute woman whose name is extremely close, A-cop-e-a-rat, (age 27) living on the Southern Ute Reservation, according to the 1902 Indian Census Rolls. She's been given the name "Anna Lyon Parker" and has a 1 year old baby daughter, Pu-o. Good chance this is the woman in the photo, especially if it was actually taken ca. 1901-1902

The elk has two incisor teeth that do not break down and decay like its other teeth. The people of the northern plains u...
05/24/2024

The elk has two incisor teeth that do not break down and decay like its other teeth. The people of the northern plains use these for decoration and once used them as a type of currency. It takes a long time for a hunter to save enough teeth to cover a dress. If a family has the means, they might trade for these precious teeth. Each tooth is usually drilled with a single hole to be sewn on the dress or made into jewelry. They may cover a caplet of a dress, the bodice of the dress, or the dress down to the knees. So a dress may have more added over time as the family obtains them. Women and girls wear their elk tooth dresses, if they have them, on ceremonial occasions. The dress displays the family’s status, hunting ability, and ability to trade.
Crow woman in an elk tooth dress.

Heȟáka Sápa, commonly known as Black Elk (baptized Nicholas; December 1, 1863 – August 19, 1950), was a wičháša wakȟáŋ (...
05/23/2024

Heȟáka Sápa, commonly known as Black Elk (baptized Nicholas; December 1, 1863 – August 19, 1950), was a wičháša wakȟáŋ ("medicine man, holy man") and heyoka of the Oglala Lakota people. He was a second cousin of the war leader Crazy Horse and fought with him in the Battle of Little Bighorn. He survived the Wounded Knee Massacre in 1890. He toured and performed in Europe as part of Buffalo Bill's Wild West.
Black Elk is best known for his interviews with poet John Neihardt, where he discussed his religious views, visions, and events from his life. Neihardt published these in his book Black Elk Speaks in 1932. This book has since been published in numerous editions, most recently in 2008. Near the end of his life, he also spoke to American ethnologist Joseph Epes Brown for his 1947 book The Sacred Pipe. There has been great interest in these works among diverse people interested in Native American religions, notably those in the pan-Indian movement.
Black Elk converted to Catholicism, becoming a catechist, but he also continued to practice Lakota ceremonies. The Roman Catholic Diocese of Rapid City opened an official cause for his beatification within the Roman Catholic Church in 2016. His grandson, George Looks Twice said, "He was comfortable praying with this pipe and his rosary, and participated in Mass and Lakota ceremonies on a regular basis".
Early years
Childhood
Black Elk came from a long lineage of medicine men and healers. His father was a medicine man, as were his paternal uncles. Black Elk was born into an Oglala Lakota family in December 1863 along the Little Powder River (at a site thought to be in the present-day state of Wyoming). According to the Lakota way of measuring time (referred to as Winter counts), Black Elk was born in "the Winter When the Four Crows Were Killed on Tongue River."
Vision
When Black Elk was nine years old, he was suddenly taken ill; he reported lying prone and unresponsive for several days. During this time he said he had a great vision in which he was visited by the Thunder Beings (Wakinyan)"... spirits were represented as kind and loving, full of years and wisdom, like revered human grandfathers." preface When he was 17, Black Elk told a medicine man, Black Road, about the vision in detail. Black Road and the other medicine men of the village were "astonished by the greatness of the vision."
Late in his life, Black Elk told Neihardt about his vision. He also envisioned a great tree that symbolized the life of the Earth and all people. Neihardt later wrote about this in Black Elk Speaks.
In one of his visions, Black Elk describes being taken to the center of the Earth, and to the central mountain of the world. Mythologist Joseph Campbell notes that an "axis mundi, the central point, the pole around which all revolves ... the point where stillness and movement are together ..." is a theme in several other religions, as well. Campbell viewed Black Elk's statement as one key to understanding worldwide religious myth and symbols in general.
From DeMallie's book:
And while I stood there I saw more than I can tell and understood more than I saw; for I was seeing in a sacred manner the shapes of all things in the spirit, and the shape of all shapes as they must live together like one being. And I saw that the sacred hoop of my people was one of many hoops that made one circle, wide as daylight and as starlight, and in the center grew one mighty flowering tree to shelter all the children of one mother and one father. And I saw that it was holy.
The Battle of the Little Bighorn
Black Elk was present at the Battle of the Little Bighorn, and described his experience to John Neihardt:
There was a soldier on the ground and he was still kicking. A Lakota [Sioux] rode up and said to me, 'Boy, get off and scalp him.' I got off and started to do it. He had short hair and my knife was not very sharp. He ground his teeth. Then I shot him in the forehead and got his scalp. ... After awhile [on the battlefield] I got tired looking around. I could smell nothing but blood, and I got sick of it. So I went back home with some others. I was not sorry at all. I was a happy boy.
The Battle of the Little Bighorn
Black Elk was present at the Battle of the Little Bighorn, and described his experience to John Neihardt:
There was a soldier on the ground and he was still kicking. A Lakota [Sioux] rode up and said to me, 'Boy, get off and scalp him.' I got off and started to do it. He had short hair and my knife was not very sharp. He ground his teeth. Then I shot him in the forehead and got his scalp. ... After awhile [on the battlefield] I got tired looking around. I could smell nothing but blood, and I got sick of it. So I went back home with some others. I was not sorry at all. I was a happy boy.

When Hannah Morrison was born on 1 April 1880, in Crow Agency, Big Horn, Montana, United States, her father, Alvin J. Mo...
05/23/2024

When Hannah Morrison was born on 1 April 1880, in Crow Agency, Big Horn, Montana, United States, her father, Alvin J. Morrison, was 33 and her mother, Plain Horse, was 31. She married Richard Plenty Good about 1902, in Big Horn, Montana, United States. They were the parents of at least 2 daughters. She lived in School District 17 Paragon, Custer, Montana, United States in 1930 and Roosevelt, Montana, United States in 1957. She died on 3 March 1957, in Crow Agency, Big Horn, Montana, United States, at the age of 76, and was buried in Crow Agency Cemetery, Crow Agency, Big Horn, Montana, United States.

Cherokee Women and Their Important Roles:Women in the Cherokee society were equal to men. They could earn the title of W...
05/22/2024

Cherokee Women and Their Important Roles:
Women in the Cherokee society were equal to men. They could earn the title of War Women and sit in councils as equals. This privilege led an Irishman named Adair who traded with the Cherokee from 1736-1743 to accuse the Cherokee of having a "petticoat government".
Clan kinship followed the mother's side of the family. The children grew up in the mother's house, and it was the duty of an uncle on the mother's side to teach the boys how to hunt, fish, and perform certain tribal duties. The women owned the houses and their furnishings. Marriages were carefully negotiated, but if a woman decided to divorce her spouse, she simply placed his belongings outside the house. Cherokee women also worked hard. They cared for the children, cooked, tended the house, tanned skins, wove baskets, and cultivated the fields. Men helped with some household chores like sewing, but they spent most of their time hunting.
Cherokee girls learned by example how to be warriors and healers. They learned to weave baskets, tell stories, trade, and dance. They became mothers and wives, and learned their heritage. The Cherokee learned to adapt, and the women were the core of the Cherokee. Please visit and support our small store here

Two Leggins (c. 1845-1923) River Crow.Take part in many battles with traditional Indian enemies. He had little influence...
05/22/2024

Two Leggins (c. 1845-1923) River Crow.
Take part in many battles with traditional Indian enemies. He had little influence in the tribe and was not much different from other members of the community, but from 1919 to 1923 he told his life story to Montana businessman and amateur anthropologist William Wildschute. , whose recordings were later reworked by Peter Nabokov. The result of his work was the biography "Two Leggins: The Formation of the Crow Warrior", which is one of the sources on the history and culture of the Crow of the second half of the 19th century. Two Leggins (c. 1845-1923) River Crow.
Take part in many battles with traditional Indian enemies. He had little influence in the tribe and was not much different from other members of the community, but from 1919 to 1923 he told his life story to Montana businessman and amateur anthropologist William Wildschute. , whose recordings were later reworked by Peter Nabokov. The result of his work was the biography "Two Leggins: The Formation of the Crow Warrior", which is one of the sources on the history and culture of the Crow of the second half of the 19th century.

The Tohono O’odham tribe occupies a reservation in Arizona just west of Organ Pipe Cactus National Monument. This tribe,...
05/21/2024

The Tohono O’odham tribe occupies a reservation in Arizona just west of Organ Pipe Cactus National Monument. This tribe, along with the Akimel O’odham and Hia Ced O’odham, is believed to be descended from the Hohokam. The Tohono O’odham occupied an area stretching from Sonora to Central Arizona and from the Gulf of California to the San Pedro River (termed the Papagueria). It is believed that the Tohono O’odham people have lived in the region for thousands of years. The name Tohono O’odham itself translates to “Desert People,” an appropriate name given their adaptations to life in the region’s harsh, arid climate. The term formerly used to refer to this tribe was “Papago,” a name that today has been rejected because it was assigned to the tribe by the conquistadores. Up through the fifteenth century, the Tohono O’odham people survived on a combination of agriculture and gathering. Gathering was extremely necessary as agricultural output in the desert depends on mercurial rains. Crop yield can range from miniscule to abundant. The important O’odham cultural norm of sharing rose from this reality. In Tohono O’odham society abundant harvests or significant hauls while hunting were typically shared with the rest of the village in order to survive.
Prior to American migration into Arizona in the 1930s, the Tohono O’odham were a semi-nomadic people, having summer and winter homes. This practice was necessary to collect enough water for the village to survive. The Tohono O’odham developed a very detailed knowledge of the land. Apache tribes from as far north as Canada raided Tohono O’odham lands in the fifteenth century. Then the sixteenth century brought the arrival of Europeans who explored the region. However, because the lands appeared to lack resources the tribe was left alone for nearly a century.[5] In 1686 the Jesuit priest Eusebio Francisco Kino came to the O’odham lands to attempt to convert the natives. Though Kino was well received, the tribe resisted challenges to its way of life. Permanent settlement, fixed property rights, and heavy clothing were simply not suitable to the area, and hence the O’odham had a hard time adopting Spanish ways.
Mexico gained its independence in 1821 and looked to settle and mine its northern regions causing conflict with the O’odham. The Mexican-American war then split the Tohono O’odham tribe between Mexico and the United States. The Tohono O’odham people disregarded the border after Mexican independence but due to conflicts over Mexican settlements on O’odham lands in the mid nineteenth century most of the tribe migrated to the United States. The 1849 California gold rush brought many travelers onto Tohono O’odham lands causing more problems. Finally in July 14, 1916, the Tohono O’odham were formally given a reservation, though the government has still looked to westernize the tribe. Today the Tohono O’odham tribe still retains much of its cultural heritage despite American cultural influences. The tribe has run into problems with immigrants crossing O’odham territory and has had to deal with incursions from the border patrol as well.

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