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Piqua Shawnee: Cultural Survival in Their Homeland

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Piqua Shawnee: Cultural Survival in Their Homeland Piqua Shawnee: Cultural Survival in their homeland Ruth Morgan, Photographs Janet Clinger, Oral Histories Kenneth Barnett Tankersley, Ph.D., Cultural Consultant PIQUA SHAWNEE: CULTURAL SURVIVAL IN THEIR HOMELAND R Ruth Morgan, Photographs Janet Clinger, Oral Histories Kenneth Barnett Tankersley, Ph.D., Cultural Consultant This book and traveling exhibition were made possible with support from the National Endowment for the Arts, the Piqua Shawnee Tribe, and the Kentucky Heritage Council with special thanks to Tressa T. Brown, Historic Preservation Coordinator, Kentucky Native American Heritage Commission. Special thanks to: Gary Hunt, Principal Chief, Piqua Shawnee Tribe, and Tribal Elders, Barbara Lehmann, Helen Lisanby Danser, and Kenneth Barnett Tankersley Ellie Erickson, Book Design Comika Hartford, Editorial Assistant Published by Community Works West, 2018 For information about the book and accompanying exhibition contact [email protected] Contents Introduction PaGe 6 Profiles Gary Hunt PaGe 8 Duane everHart PaGe 28 anita PenninGton PaGe 42 BarBara s. LeHmann PaGe 54 Kevin everHart PaGe 76 KennetH Barnett TanKersLey PaGe 92 HeLen LisanBy Danser PaGe 110 CatHerine rose-WaLKer PaGe 126 PHiLLiP Lee rose PaGe 140 J.s. CoLLins PaGe 148 Jerry mCCLure PaGe 162 FranK otero PaGe 172 Jason PaGe 182 Jim Green PaGe 194 DeBoraH Zimmerman PaGe 206 JosHua Bennett PaGe 216 sara WaGar PaGe 226 GayLa J. BrooKman PaGe 244 Addendum Historical Reconciliation PaGe 246 “Unearthing the Piqua Shawnee” PaGe 255 Kenneth Barnett Tankersley, Ph.D. “History of Shawnee Clans” PaGe 257 Kenneth Barnett Tankersley, Ph.D. Bibliography PaGe 258 End Notes PaGe 260 introDuCtion The federal government initiated the removal of Native people from the Ohio Valley and other parts of the eastern United States in the 1830’s to open indigenous land for settlement by whites. But some Native people refused to go, and melted back into the wilderness, in some cases inter-married with traders and other white settlers, or walked back from the west where they were driven, to live in the land where the bones of their ancestors were buried. In order to survive, they were forced to suppress their cultural heritage in both external and internal ways for many generations. Kevin Everhart, one of the project contributors, talked about his grandparents saying, “On the outside you have to live white; on the inside you live Native. You live your traditions.” They transcended the trauma of invasion and removal by adopting survival techniques, by keeping components of the culture and heritage buried within the family. This project celebrates those who stayed by giving voice to their descendants who began to come together as a tribe in the 1990’s out of a deep need to connect with other Native people within the homeland. Although cultural suppression was and is a damaging force, like an underground river the culture re-surfaced on the Red Road and is still being recovered. Tribal members are learning their history by comparing stories with others, participating in ceremonies and other cultural activities, while bonding with one another, and celebrating together the incredible fact that they are still here in their homeland! Over a ten year period we interviewed and photographed Tribal members, both to highlight their personal experiences in overcoming cultural suppression, and their contributions toward efforts to revitalize the culture. A pervasive theme that runs through these stories, in addition to the need to come together as a family, is a deep spiritual connection to the Creator, to the ancestors, and to the land. A striking, unique aspect of 6 Piqua Shawnee the Piqua Shawnee Tribe is their acceptance of members from allied tribes, i.e., those which fought with the Shawnee in the 18th century wars against the white invasion, thus giving more unaffiliated Native people a place to be involved with others. These stories not only serve as a record of the historical struggle experienced by the Tribal members and their ancestors to break through generations of cultural denial, but hopefully will encourage future generations to help the Tribe thrive as a living Native force, and perhaps give them a glimpse of the courage and tenacity of their ancestors and elders. The Piqua Shawnee stand proudly as a testament to the remarkable resilience of a deeply-rooted culture that survived in spite of the extreme attempts in the past to eradicate it. We are very grateful for the expertise of Tribal Elders Kenneth Barnett Tankersley, Ph.D., and Barbara S. Lehmann, who helped to shape this project and welcomed us into the heart of the Tribe, the result being, in our estimation, both powerful photographs and genuine, heart-felt stories which reflect the members on-going struggle to be a vital Native presence in their traditional homeland. Janet Clinger and Ruth Morgan Cultural Survial In Their Homeland 7 Gary Hunt PrinCiPaL CHieF CULTURAL IDENTITY Even up until the middle fifties, Indian people where two or three nights a week I would take were pretty much persecuted for being Indian a bag of apples and go back in the woods and if they claimed it or even had it documented. It sit on a stump. I could hand-feed the raccoons was all hidden through the family history. I was and the deer. There is a lot to learn from born in 1954. When I was six I was told I was nature. The thickness of the squirrels’ tails will of Native descent, but nobody knew where it tell you what kind of winter we are going to came from or what tribe. From that point on have. What the different insects do also show I always had this special interest. I knew I had signs. this camaraderie with nature, and animals. I had In grade school the kids made fun of me. a respect for the spirit world. When we’d play the cowboy/Indian game they My biological father was the Shawnee. would say, “You have to be the Indian and we’re My mother divorced him when I was three going to kill you!” When I got to high school years old. I was raised by a European-based I didn’t talk about it too much. When my family, but since I was informed of the Native kids were going through school I didn’t really culture, the Native blood, I studied the culture push the issue. I didn’t let that many people on my own, and practiced the ways of what know anything because I didn’t want people to I understood by reading books. I found out make fun of them nor did I want them to have now that some of it was European influenced, special favors because they were Indian. It was but even at that it taught me the ways of after they graduated from high school when I nature. We lived in the country. I spent many got deeply involved in the Tribe. thousands of hours back in the woods. I ANCESTOR MOST ADMIRED ~ believe that the ancestors were watching over Peter Chartier is one of them.1 I was very 1 Peter Chartier was half-Shawnee, half French. He could me and guiding me in the direction of Native speak seven languages. He was the translator during the fur trade culture and how to communicate with nature period of the 1700’s in Pennsylvania. Peter saw where all of these white groups were getting the Indians drunk and taking advantage and with the animals. I got to the point of of them and taking the furs -- basically screwing them out of their stuff. He warned them three times to stop. In the Pennsylvania Cultural Survial In Their Homeland 9 honored by the painting that Steve White did. go?” About ten minutes later on the neighbors’ He did research in the British war files and the privacy fence I saw the shadow of Tecumseh. description of what Tecumseh looked like. He spoke to me and said, “You will be the next He wanted to do a painting that was 100% chief.” Two months later I was chief. I have a accurate. One year at Old Washington, Steve very strong connection to those two figures. looked at me and through all of his research on One of our Tribal Elders, went out west to what Tecumseh looked like, he said, “You are Albuquerque to an NCAI meeting and met the guy.” That was an honor for me. Eighty with some of the western tribal people. One percent of my physical structure is Tecumseh. of the elders told her, “Do not allow your chief Tecumseh has always been pretty close. I hold to resign because he is a direct descendant of a a lot of personal ceremonies in my backyard historic chief and he listens to the ancestors.” where I have a fire pit. I take my blanket and There is more to the Native culture than a lot tobacco out and do my personal ceremonies of people understand. Most people in today’s and prayers. One night I was sitting out there world see things on a superficial plane. There and did the Pipe Ceremony. I always felt like is far more to it. There have been many times there was some attachment to Tecumseh. I when we’ve done ceremony, when I’ve stood said, “Great Tecumseh, guide me, tell me what in the dance arbor and have seen the ancestors should I do? What direction do you want me to watching. Historical Society they have a book written about him and it states Considering that you are bi-racial: Shawnee, French, that he gathered five hundred gunmen. At night time they would raid all the fur trading camps – the British, the colonists, the and Scottish, did this fact ever cause any internal French – all of them, and take back what he thought belonged to the Indian people.
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