Ghost Dance at Wounded Knee

Total Page:16

File Type:pdf, Size:1020Kb

Ghost Dance at Wounded Knee 1890 One day w hen he was 14, a boy named Slow followed his father and some other SOUTH DAKOTA Hunkpapa Sioux warriors on a raid against the neighbor ing Crow people. This was around 1845, in what is now South Dakota. The boy c arried only a stick in his hand, but he rode st raight toward a Crow warrior who was aiming an arrow at him and knocked the warrior to the ground. For Slow ’s bravery, his father gave him a new name : Tatanka Yotanka, or Sitting Bull, after the s olitary buffalo that came to the father one night as a sign. Sitting Bull earned me mbership in the elite Strong Heart Society of warriors before he turned 17. He later beca me the society’s leader. Ghost Dance at Wound ed Knee The massive Indian removals Sitting Bull came of age during a time of the 1830s marked the end of of sweeping change for his people. the first pha se of Indian Gathering on the horizon was an conquest. L ater, as the United enemy much more powerful than the States set it s sights across the Crows. The U.S. government was entire continent, there was no starting to view the Great Plains as more than just a dumping ground for “outside” la nd to which Indians could be ba nished. Instead, the the eastern Indians. California gold tribes were corralled inside the fever brought herds of fortune-seekers fixed borde rs of reservations— over the grass-lands. Railroads mostly barr en patches of land followed, sprouting supply depots and that the whi tes hadn’t yet found settlements along the way. Now the a use for. While the Civil War Plains tribes saw their worlds shifting and shrinking as the worlds of the was raging over the destiny of the slaves, t he Indian Wars Choctaws and the Cherokees and signaled the fate of another others had two decades before. The people. The contest reached its government’s policy toward the costly clima x in 1890, on a Indians amounted to a war strategy: South Dakot a Sioux Divide and conquer. reservation called Pine Ridge. Sit ting Bull was determined to resist. In Meanwhile, the government forcibly 1868, he led a group of Sioux who refused “purcha sed” nine million acres from the to sign a treaty confining the tribe to a reserva tion Sioux. reservation. He knew that such treaties had For five more years, Sitting Bull and his often been broken, and he also knew that, people wandered in the wilderness, within such narrow boundaries, his resisting U.S. demands for their surrender. peopl e’s way of life would end. Sitting They sought refuge in Canada but finally, Bul l’s defiance inspired thousands of on the promise of a pardon for their leader, Indi ans from many Plains tribes to join the turned themselves in at Fort Buford, caus e. Dakota Territory, on July 19, 1881. The It wasn’t long before the governm ent agents broke their word and Army, fulfilling the Indian’s The arreste d Sitting Bull. He was held in worst fears, violated the Governm ent military prison for two years before being Sioux treaty to prospect for forcibly released into the custody of Interior gold in the Black Hills. Lt. “purchased” Depart ment agents at Standing Rock Col. George Armstrong nine mil lion Reserva tion. Custer was the leader of this acres from the expedition. In 1876, reservat ion IN CONTEXT after the Sioux refused to Sioux . sell the Black Buffalo Bill and Sitting Bull Hil ls, the government launched attacks aga inst Sitting Bull’s branch and declared Like Sit ting Bull, William F. Cody all of the reservation-dwellers prisoners of demonst rated his bravery and skill as a wa r. warrior early in life. He learned to wrangle On June 17 of that year, Sitting Bull, horses a nd fight Indians as a boy in Cra zy Horse and other fugitive Sioux Kansas. During the Civil War, he served surprised an Army unit at Rosebud Creek as a teenage scout for the Kansas Cavalry in s outheastern Montana and forced it to in its ca mpaigns against the Comanches retr eat. Not far to the west, along the Little and Kiow as. Bighor n River, the victorious Indians Whe n the Union Pacific Railway began stoppe d to hunt awhile and rest their laying it s tracks across the continent, Cody hor ses. Here Sitting Bull performed the found w ork as a buffalo hunter supplying Sun Dance, a special ritual for bringing on the huge construction crews with meat. He vis ions. Afterwards he described what he earned hi s nickname by reportedly killing had seen: government soldiers dropping 4,280 of the animals in an eight-month out of the sky like grasshoppers. th stretch. The following week, Custer’s 7 Cavalry At the time the Civil War ended, the appr oached the sprawling riverside camp. buffalo on the Plains numbered around 12 No one knows why the commander million. To the 31 Indian tribes of the orde red his men to charge the Indians region, these animals were a sacred gift of bef ore the expected reinforcements arrived. food, clot hing and shelter. The white man Of more than 200 U.S. troops and their saw them differently. mount s, only one horse, named Comanche, Profe ssional marksmen like Buffalo Bill sur vived the resulting slaughter. The were fol lowed by tourists who fired on inc ident lent a bitter flavor to the nation’s grazing herds for the sport. The discovery cent ennial celebrations on July 4. of a commercial process for making Sitting Bull’s legions knew that they buffalo leather spurred the slaughter of woul d pay for the blow they had dealt the more tha n 9 million head in the early Arm y. The gathered tribes went their 1870s. By the turn of the century, the sepa rate ways, some onto the open plains, entire buf falo population of the U.S. would othe rs onto reservations. Sitting Bull kept be slashe d to fewer than 50. his faith that the Indians could hold out against the white man’s greed. Through vivid, often exaggerated miserable. Diseases swept thr ough the newspaper account s, Sitting Bull’s reservations like winds of dea th. Carrots DOCUMENT exploits had brought him international and potatoes withered in the ha rd ground. How the West fame. The gove rnment arranged public Around this same time, a new religious appearances for the captive chief in 15 movement was spreading among Indian Was Lost U.S. cities during 1884. The following tribes all across the west. Far away in year, he joined Buffalo Bill Cody’s Nevada a Paiute Indian farmer named A writer named John L. traveling Wild West. Wovoka was telling his people about a O’Sullivan predicted in vision he’d had in which all the ancestors 1845 “the fulfillment of Sitting Bull returned to the reservation our manifest destiny to and buffalo rose from the dead, restoring in 1887. The gove rnment was trying to overspread the continent force the Sioux to sell more land, so the the old Indian way of life fore ver. In a allotted by Providence.” chief took up hi s old cause of resistance. time of increasing pressure from whites, He sensed, as many other Within a coupl e of years, the Indians listened eagerly to this message Americans did, the government had won again and divided of deliverance. They began pe rforming a unfolding of a divine plan the reduced rese rvation into six parts. Life dance that Wovoka said would make the for the country’s for the Sioux gr ew more and more vision come true. expansion. Just four years later, the discovery of gold in California turned “manifest destiny” into a IN CONTEXT… stampede. Forty-niners (men seeking their Between Indian fights, Cody had often performed in stage plays about th e West. fortunes in the gold fields After his decisive triumph over Y ellow Hair, in 1849) flocked west by re-enactments of the encounter bec ame the the thousands. San centerpiece of a nationwide theat rical tour. Francisco was their The buffalo hunter and Indian fig hter had boomtown. Calls for become America’s most popular showman. statehood came swift and In 1883, Cody organized a comb ination loud. circus, rodeo and traveling museu m called With the admission of Wild West Show, which became an California to the Union in overnight sensation. In 1885, he had little 1850, the western border trouble persuading the reservation agents to of the U.S. leaped from let him take Sitting Bull off their hands. Iowa and Missouri and This arrangement was conduct ed at least Texas to the Pacific in a partially on Sitting Bull’s terms. He asked single bound. In more for and received $50 a month payment and than just a political sense, the full proceeds from posing for the Indians in between were surrounded. The photographs. Other theatrical agen ts had U.S. Senate imposed the used captured Indians as objects o f mockery, following conditions in its but Cody treated Sitting Bull with dignity. Instead of leading other Indians into staged treaty with the Western While Sitting Bu ll (named for a buffalo) defeats, the Sioux chief rode his horse Shoshoni in 1863. was fighting fo r the rights of his people to silently and alone into the arena. Although The telegraph and live as they alw ays had, Buffalo Bill Cody audiences hissed and booed, new spapers overland stage lines having and others were helping to make that around the country and in Canada reported been established and impossible.
Recommended publications
  • The Symbolic Role of Animals in the Plains Indian Sun Dance Elizabeth
    17 The Symbolic Role of Animals in the Plains Indian Sun Dance 1 Elizabeth Atwood Lawrence TUFTS UNIVERSITY For many tribes of Plains Indians whose bison-hunting culture flourished during the 18th and 19th centuries, the sun dance was the major communal religious ceremony. Generally held in late spring or early summer, the rite celebrates renewal-the spiritual rebirth of participants and their relatives as well as the regeneration of the living earth with all its components. The sun dance reflects relationships with nature that are characteristic of the Plains ethos, and includes symbolic representations of various animal species, particularly the eagle and the buffalo, that once played vital roles in the lives of the people and are still endowed with sacredness and special powers. The ritual, involving sacrifice and supplication to insure harmony between all living beings, continues to be practiced by many contemporary native Americans. For many tribes of Plains Indians whose buffalo-hunting culture flowered during the 18th and 19th centuries, the sun dance was the major communal religious ceremony. Although details of the event differed in various groups, certain elements were common to most tribal traditions. Generally, the annual ceremony was held in late spring or early summer when people from different bands gathered together again following the dispersal that customarily took place in winter. The sun dance, a ritual of sacrifice performed by virtually all of the High Plains peoples, has been described among the Arapaho, Arikara, Assiniboin, Bannock, Blackfeet, Blood, Cheyenne, Plains Cree, Crow, Gros Ventre, Hidatsa, Kiowa, Mandans, Ojibway, Omaha, Ponca, Sarsi, Shoshone, Sioux (Dakota), and Ute (Spier, 1921, p.
    [Show full text]
  • The Pain Experience of Traditional Crow Indian by Norma Kay
    The pain experience of traditional Crow Indian by Norma Kay Krumwiede A thesis submitted in partial fulfillment of the requirements for the degree of Master of Nursing Montana State University © Copyright by Norma Kay Krumwiede (1996) Abstract: The purpose of this qualitative research study was to explore the pain experience of the traditional Crow Indian people. An understanding of the Crow people's experience of pain is crucial in order to provide quality nursing care to members of this population. As nurse researchers gain understanding of these cultural gaps and report their findings, clinically based nurses will be better equipped to serve and meet the unique needs of the traditional Crow Indian. Ethnographic interviews were conducted with 15 traditional Crow Indians currently living on the reservation in southeastern Montana. The informants identified themselves as traditional utilizing Milligan's (1981) typology. Collection of data occurred through (a) spontaneous interviews, (b) observations, (c) written stories, (d) historical landmarks, and (e) field notes. Spradley's (1979) taxonomic analysis method was used to condense the large amount of data into a taxonomy of concepts. The taxonomy of Crow pain evolved into two indigenous categories of “Good Hurt” and “Bad Hurt”. The Crow view “good hurt” as being embedded in natural life events and ceremonies, rituals and healing. The Crow experience "bad hurt” as emanating from two sources: loss and hardship. The Crow believe that every person will experience both “good hurt” and “bad hurt” sometime during their lifetime. The Crow gain knowledge, wisdom and status as they experience, live through, and learn from painful events throughout their lifetime.
    [Show full text]
  • Native Americans, the Earliest Interpreters: What Is Known About Their Legends and Stories of Yellowstone National Park and the Complexities of Interpreting Them
    Lee H. Whittlesey Native Americans, the Earliest Interpreters: What is Known About Their Legends and Stories of Yellowstone National Park and the Complexities of Interpreting Them The thermal wonders of the Park did not frighten the native peoples of the region. Euro-Americans originated this idea and it must be dispelled before we can understand the true nature of Yellowstone’s human past. —Joseph Weixelman, “The Power to Evoke Wonder” (1992) hat did the Indians say about Yellowstone? They must have told stories about its strange wonders, but what were those stories? His- torians have long wondered. Answers have been slow to appear. WNative Americans probably had many more tales, legends, and myths about the Yellowstone country than the few we currently know of, but thanks to Peter Nabokov and Larry Loendorf, we now know more than ever before about some of those early Yellowstone stories. Prior to the emergence of their manuscript American Indians and Yellowstone National Park: A Documentary Overview, his- torians trusted only one Indian legend relating to Yellowstone; that is, they knew of only one that appeared to be genuinely Indian rather than “white” (the Ralph Dixey story discussed below). Moreover, before the Nabokov book appeared, only small, unsatisfying tidbits of Yellowstone information were known to us in general about the Sheepeaters, Shoshones, Crows, Bannocks, Blackfeet, Flat- heads, Kiowas, Arapahoes, Nez Perce, Assinboines, Northern Cheyennes, Gros Ventres, Sioux, and other tribes who inhabited the upper Yellowstone country and its edges at various times prior to 1870. But now, because of that book, we know more than ever before about how these tribes related to Yellowstone.
    [Show full text]
  • The Apsaalooke, Or Crow, People Arrived in Southeastern Montana
    ‘EVERYTHING GOOD IS THERE’: EXPLORING THE MATERIAL CULTURE AND HISTORIC LANDSCAPES AT CHIEF PLENTY COUPS STATE PARK Jessica G. Reeves A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts in History with an Emphasis in Public History Middle Tennessee State University May 2017 Thesis Committee: Dr. Carroll Van West, chair Dr. Ashley Riley Sousa ACKNOWLEDGEMENTS Rob, without whose love and support this would not have been possible. Thank you for pushing me when I thought I couldn’t go on. Holly, who was always there to commiserate and who had an uncanny ability to know when I was procrastinating. My friends in Montana, who introduced me to Crow culture and showed me so much kindness and generosity while we worked together: Wendy Red Star, Kaneeta Red Star Harris, Virgil Buffalo, Bernadette Smith, Doug Habermann, Michael Hunsaker, Michael Norton, Ruth Ferris, Miriam Smith, Angela Russell, Jonathan and Raylene Pretty On Top, Tim Bernardis, and Jon Ille. And those friends I haven’t even met in person, but who have provided me invaluable information about the collection, Aaron Kind and Chris Dantic. I would’ve been lost without you! And of course, Dr. Van West and Dr. Ashley Riley Sousa, who both provided guidance, wisdom, and boundless amounts of patience. I feel incredibly honored to have worked with both of you over the past four years, and am more grateful to you than you could possibly know. ii ABSTRACT Alaxchiiaahush, Plenty Coups, was the final chief of the Crow people. His spiritual vision quest as a young man showed him that cooperation with the coming White settlers was the only way to survive, and he led the Crow people through the assimilation of the reservation period.
    [Show full text]
  • Amicus Brief of Timothy P. Mccleary
    No. 17-532 In the Supreme Court of the United States ––––––––––––––– CLAYVIN HERRERA, PETITIONER, v. WYOMING, RESPONDENT. ––––––––––––––– On Writ of Certiorari to the District Court of Wyoming, Sheridan County ––––––––––––––– BRIEF FOR TIMOTHY P. MCCLEARY, JANINE PEASE, ELIZABETH SWANK, ESTHER WYNNE, SARA BENJAMIN-NEELON, CAITLIN BORGMANN, MEGAN SINGER, AND SAMUEL ENEMY-HUNTER AS AMICI CURIAE IN SUPPORT OF PETITIONER ––––––––––––––– ALEX RATE ASHLEY C. PARRISH ACLU OF MONTANA Counsel of Record Post Office Box 9138 JEREMY M. BYLUND KING & SPALDING LLP Missoula, MT 59807 1700 Pennsylvania Ave., NW Washington, DC 20006 [email protected] (202) 737-0500 Counsel for Amici Curiae September 11, 2018 i TABLE OF CONTENTS TABLE OF AUTHORITIES ....................................... ii INTEREST OF AMICI CURIAE................................. 1 SUMMARY OF ARGUMENT ..................................... 4 ARGUMENT ................................................................ 5 I. The Crow Tribe’s Right To Hunt Is Protected In Treaties With The United States. ................................................................... 5 II. Retracting The Right To Hunt Threatens Public Health On The Crow Reservation. ......... 11 CONCLUSION .......................................................... 20 APPENDIX Appendix A Dry Meat Stew Recipe Card ............................... 1a Appendix B Elk Sausage Recipe Card ................................... 2a Appendix C Choke Cherry X-masballs Recipe Card .............. 3a Appendix D Elk Soup Recipe Card ......................................... 4a ii TABLE OF AUTHORITIES Cases Confederated Tribes of Umatilla Indian Reservation v. Maison, 262 F. Supp. 871 (D. Or. 1966)........................... 10 Crow Tribe of Indians v. Repsis, 866 F. Supp. 520 (D. Wyo. 1994), aff’d 73 F.3d 982 (10th Cir. 1995) ........ 8, 9, 10, 11 Holcomb v. Confederated Tribes of Umatilla Indian Reservation, 382 F.2d 1013 (9th Cir. 1967) ............................ 10 Mille Lacs Band of Chippewa Indians v. Minnesota, 124 F.3d 904 (8th Cir.
    [Show full text]
  • Apsáalooke Nation
    Apsáalooke Nation Commercial Wind Development Project Crow Indian Reservation, Montana Greetings from the Tribe From the great Apsáalooke Nation of Crow Country in Montana, we would like to extend a heartfelt welcome. We are pleased to offer an opportunity to develop com- mercial wind on our tribal lands. On the following pages, you will learn about our history, our people, and our commitment to create economic sustainability for future generations. Promising preliminary studies for commercial wind de- velopment within Crow Country is revealed in some de- tail. As we continue to study and develop our resources, we look forward to meeting with you and your organiza- tion to discuss potential business arrangements. Thank you for taking an interest in our community. Sincerely, Cedric Black Eagle Cedric Black Eagle Chairman Apsáalooke Nation Business Advantages 225,267 acres of tribally-owned land available for commercial wind development Wind resource of class 3-7 Local anemometer towers actively recording data Close proximity to transmission lines Renewable portfolio standards in Montana and nearby states History of successful business endeavors Introduction The Apsáalooke Nation or Crow Tribe is proud to pre- sent this overview of wind energy potential on Crow lands. The Crow are seeking a company to form a joint venture to develop wind farms on the reservation. While The Crow Tribe strives to uphold Indian tradition and heritage, we are also known for our successful busi- ness endeavors. The tribe continues to actively pursue business opportunities that ultimately provide us diverse and sustainable economic development. Ongoing proj- ects include: • The Many Stars Project (coal-to-liquids plant): our unique identity as well as our sovereignty.
    [Show full text]
  • Climate Change, the Crow Tribe and Indigenous Knowledge
    Research for Resilience: Climate Change, the Crow Tribe and Indigenous Knowledge: Part 1 By Linda Moon Stumpff1 Photography by Aaron Teasdale2 Abstract. This case illustrates how resilience can emerge from the interaction between different knowledge systems that make ecosystems and communities more resilient while facing the negative effects of climate change. Long-term cultural knowledge about adaptation and restoration is often missing from agency viewpoints that would lead to a protective shield of resilience for both environments and cultures. A fictional character, Veronica Stevens, a Native scientist who serves in dual capacities as a researcher with forestry experience and as a tribal relationship professional, narrates the case. She faces the challenge of opening up the communication channels for Indigenous knowledge to become a major component of agency planning and practice through the development of a framework that incorporates some of the knowledge and experience of the Crow Nation whose historic lands form the template for understanding ecological practices and principles. Part I chronicles the challenges an indigenous researcher faces when trying to communicate indigenous knowledge research into the understanding of government policy and land management. 1 Copyright 2020 Linda Moon Stumpff PhD (San Carlos Apache) is an emerita faculty in the graduate programs for Tribal Governance, which she founded, and for Environmental Studies. She completed doctoral work in Natural Resource Policy at USC and served as Director of the Master of Public Administration Program while developing the Tribal Governance track. Before joining Evergreen she served as a Chief Ranger in the NPS and in Ecosystem Planning in the Forest Service.
    [Show full text]
  • Follow the Story
    FOLLOW THE STORY What is history, if not a collection of stories told through different perspectives? In Southeast Montana, natural beauty blends with the rich history of the Old West, along with the TRACE HISTORY IN SOUTHEAST MONTANA traditions of the Crow and Northern Cheyenne tribes, to transport you to storied days gone by. Walk over the battlefields where brave warriors and soldiers laid down their lives. Follow the courageous footsteps of Lewis and Clark. Or, experience the dynamics that ranching and railroad brought to these rolling prairies. 8 Frontier Gateway Museum There is no doubt that the individuals, families and native peoples who made Southeast Montana Glendive 14 Pierre Wibaux Museum their home were a hardy bunch. As you peruse the many museums, heritage centers and historic MAKOSHIKA STATE PARK sites across Southeast Montana, put yourself in their shoes, read their stories and understand their 253 journeys. That is what makes history. Wibaux 94 For, without history, we have no story. Write yours Out Here. 34 Miles to Theodore Terry Roosevelt MUSEUM, VISITOR CENTER OR HISTORICAL SOCIETY Fallon National Park Prairie County Museum Preserving the past of Southeast Montana 11 and Evelyn Cameron Gallery 7 NATIONAL MONUMENT OR STATE PARK 87 11 Evelyn Cameron Heritage A landscape of historical treasures Visitor Information Center 12 Melstone Ingomar 94 Montana State Park PIROGUE Ismay ISLAND 9 O’Fallon Historical Museum 12 12 Plevna Harlowton Miles City Baker 1 Range Riders Museum Roundup 12 89 12 Treasure County Rosebud County
    [Show full text]
  • A Curriculum Guide to Learning About American Indians. INSTITUTION Montana State Dept
    DOCUMENT RESUME ED 366 473 RC 019 434 AUTHOR McCluskey, Murton L. TITLE A Curriculum Guide to Learning about American Indians. INSTITUTION Montana State Dept. of Public Instruction, Helena. PUB DATE [92] NOTE 81p. PUB TYPE Guides Classroom Use Teaching Guides (For Teacher) (052) Reference Materials Bibliographies (131) EDRS PRICE MF01/PC04 Plus Postage. DESCRIPTORS *American Indian Culture; American Indian Education; American Indian History; American Indians; *American Indian Studies; Class Activities; *Cultural Activities; Cultural Education; Elementary Secondary Education; *Resource Materials IDENTIFIERS American Indian Contributions; American Indian Day; Montana ABSTRACT This guide provides information and suggestions for teachers planning an American Indian study unit or American Indian Day activities. The first section lists contributions of American Indians in the form of foods, words, art, music, law, government, and traditional values. The second section provides ideas for classroom discussions concerning historical facts about American Indian tribes and their way of life. The third section includes ideas for classroom activities in the subject areas of social studies, science, mathematics, language arts, art, home economics, music, and physical education. Also included are recommended activities for observance of American Indian Day. The fourth section contains a bibliography of over 350 books pertaining to Native Americans, including resources available through the Montana Indian Resource Directory, resources related to selecting books for and about Native Americans, children's books, fiction, and reference books. The last section includes an overview of American Indian history, a summary of major events in Montana Indian education from 1972 to 1990, and maps illustrating Montana's tribal distribution and reservation areas. (LP) *********************************************************k************* Reproductions supplied by EDRS are the best that can be made ftom the original document.
    [Show full text]
  • Radical Hope Ethics in the Face of Cultural Devastation By: Jonathan Lear
    Radical Hope Ethics In The Face Of Cultural Devastation By: Jonathan Lear Chapter 3: Critique of Abysmal Reasoning Submitted by Paul Lussier ‘Recommended Readings’ for the Aspen/Yale Conference 2007 The following is an excerpt from: Jonathan Lear, Radical Hope: Ethics in the Face of Cultural Devastation, Harvard University Press (2006), pp.118-154 1 Radical Hope: Ethics in the Face of Cultural Devastation By: Jonathan Lear Chapter 3: Critique of Abysmal Reasoning Courage and Hope Thus far I have argued that Plenty Coups's dream tracked reality at two levels. First, it picked up the anxiety of the tribe and responded to it. Second, insofar as the tribe's anxiety was justified--that it was a response to a menacing yet uncertain future--the dream addressed this real-life challenge at one remove. But the case for imaginative excellence can be made stronger than that. At a time of radical historical change, the concept of courage will itself require new forms. This is the reality that needs to be faced--the call for concepts--and it would seem that if one were to face up to such a challenge well it would have to be done imaginatively. Courage, as a state of character, is constituted in part by certain ideals--ideals of what it is to live well, to live courageously. These ideals are alive in the community, but they also take hold in a courageous person's soul. As we saw in the preceding chapter, these ideals come to constitute a courageous person's ego-idea22 In traditional times, it was in terms of such an ideal that a courageous warrior would "face up to reality"-that is, decide what to do in the face of changing circumstances.
    [Show full text]
  • Snite Father Lindesmith Part 1
    HISTORY INTO ART AND ANTHROPOLOGY HISTORY INTO ART AND ANTHROPOLOGY Published in 2012 by the Snite Museum of Art, University of Notre Dame 2 3 4 5 Map: Base Map modified from Mark H. Brown and W.K. Felton,The Frontier Years: L. A. Huffman, Photographer of the Plains, 1955, front piece. 6 7 CONTENTS 11 Director’s Acknowledgments 12 Curator’s Acknowledgments 15 Foreword JOANNE M. MACK 21 Preface JOANNE M. MACK 26 The Father Lindesmith Collection: History, Anthropology, and Art JOANNE M. MACK 36 The Relationship between Myth, Native American and Western Material Culture, and American Identity in Father Lindesmith’s Collection BETHANY MONTAGANO 54 The White Swan Muslin: Deeds of Honor CANDACE S. GREENE 68 Father Lindesmith, Fort Keogh, and the Native Americans of Montana JOANNE M. MACK 85 Native American Objects in the Exhibition 132 Bibliography 136 Index 8 9 DIRECTOR’S ACKNOWLEDGMENTS I am deeply grateful to Curator of Native American Art and Associate Professor of Anthropology Joanne Mack for organizing this exhibition and publication. Shortly after arriving at the University of Notre Dame in 1997, Dr. Mack became fascinated by the Father Lindesmith collection of Native American art at the university’s Snite Museum of Art. Since that time, she has been indefatigable in researching Lindesmith, his collecting, the documentation accompanying his 1899 gifts to Notre Dame, and the subsequent distribution of portions of the collection to a private individual. I marvel at what Dr. Mack and her undergraduate students have discovered about the man and his collection, and what the information they have found tells us about nineteenth-century Native Americans and Euro-Americans vis-à-vis the myth of the American West.
    [Show full text]
  • 1876–77 Great Sioux War 1879 Edison Patents Long-Lasting Light
    FIGURE 11.1: Reservation Scene, by William Standing, ca. 1930 1879 1883–84 1895 Edison patents 1883 Starvation Winter Blackfeet cede land that long-lasting Northern Pacifi c becomes Glacier National Park 1904 light bulb Railroad completes 1887 Crow cede northern 1876–77 transcontinental Northern reservation strip of reservation Great Sioux War route reduced by 17 million acres 1875 1880 1885 1890 1895 1900 1905 1881 1889 Sitting Bull surrenders to the U.S. Army 1887 1896 1887 Montana becomes a state Dawes Act 1883 Great Northern Assiniboine and Gros Ventre 1880–1934 Fewer than 200 bison Railway enters cede part of the 208 Indian boarding school era remain on the Plains Montana Little Rocky Mountains READ TO FIND OUT: n How Indians survived without the bison n How the U.S. government tried to destroy Indian culture n What Indian people did to keep their cultural traditions alive n Why non-Indians own so much land on some Indian reservations The Big Picture After the bison were destroyed, Montana’s Indians went through a period of tremendous change. These were years of great hardship for Indian people as they learned to live a new way. Their strength and adaptability helped them survive and pass on their cultural traditions. In the late 1800s Montana’s Indians entered a period of tremendous upheaval. The bison—once the center of life here— teetered on the brink of extinction. The expanding United States had overwhelmed the tribes’ economic and military power and confi ned the native people to reservations (land that tribes reserved for their own use through treaties).
    [Show full text]