Oklahoma Tribal Leaders Directory 2021
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Tribal Relations and Consultation at Txdot
Tribal Relations and Consultation at TxDOT Draft Strategic Plan 2016 Archeological Studies Branch, Cultural Resources Management (CRM) Section, Environmental Affairs Division (ENV) Vision for Tribal Relations and Consultation at TxDOT The Texas Department of Transportation is a best-in-class agency that goes above and beyond the spirit of consultation to work collaboratively with federally recognized Native American tribes toward mutually beneficial outcomes during all levels of the transportation process. Mission of the Tribal Relations and Consultation Program: Build relationships and purposefully collaborate with tribal nations in the planning and implementation of TxDOT projects and programs. In working with tribal nations, TxDOT: . Recognizes the inherent sovereign status and reserved rights of tribes; . Practices and promotes cultural sensitivity when working with tribes; . Honors the spirit of various federal requirements and orders to consult with tribes; . Aims to go above and beyond current practices to foster trust and productivity; . Commits to providing meaningful and substantive consultation with tribes on transportation projects; and . Promotes collaborative consultation opportunities during planning and review processes within TXDOT. 2 Draft Tribal Relations and Consultation Strategic Plan 2016 Foreword Texas’ long and rich cultural history is rooted in the indigenous people who once inhabited the land. Tribal nations continue to have an inherent interest in the state’s natural and cultural resources. Today, the federal government recognizes tribes’ inherent sovereign status, a unique relationship that is embodied in the U.S. Constitution, treaties, court decisions, federal statutes and executive orders. As TxDOT builds a safe and reliable transportation system, the agency (on behalf of the Federal Highway Administration) consults with tribes on statewide transportation plans and projects with federal funding. -
Delaware Indian Land Claims: a Historical and Legal Perspective
Delaware Indian land Claims: A Historical and Legal Perspective DAVID A. EZZO Alden, New York and MICHAEL MOSKOWITZ Wantagh, New York In this paper we shall discuss Delaware Indian land claims in both a histori cal and legal context. The first section of the paper deals with the historical background necessary to understand the land claims filed by the Delaware. In the second part of the paper the focus is on a legal review of the Delaware land claims cases. Ezzo is responsible for the first section while Moskowitz is responsible for the second section. 1. History The term Delaware has been used to describe the descendants of the Native Americans that resided in the Delaware River Valley and other adjacent areas at the start of the 17th century. The Delaware spoke two dialects: Munsee and Unami, both of these belong to the Eastern Algonquian Lan guage family. Goddard has noted that the Delaware never formed a single political unit. He also has noted that the term Delaware was only applied to these groups after they had migrated from their original Northeastern homeland. Goddard sums up the Delaware migration as follows: The piecemeal western migration, in the face of white settlement and its attendant pressures during the eighteenth and nineteenth centuries, left the Delaware in a number of widely scattered places in Southern Ontario, Western New York, Wisconsin, Kansas and Oklahoma. Their history involves the repeated divisions and consolidations of many villages and of local, political and linguistic groups that developed in complicated and incompletely known ways. In addition, individuals, families and small groups were constantly moving from place to place. -
Tonkawa Indians Before the Time of the Spanish Explorers, Native Americans Inhabited the Open Ranges and Woodlands of Texas
Tonkawa Indians Before the time of the Spanish explorers, Native Americans inhabited the open ranges and woodlands of Texas. One group that made its mark in history is the Tonkawa Indians. These people were thought to have come to Texas as early as the seventeenth century. Tonkawa, a Waco Indian word, means, “they all stay together,” which eloquently describes this group of nomadic Indian tribes. There is scant archeological evidence of the Tonkawa people, and historians have several theories on the tribal structure and lifestyles of this group. Some believe the Tonkawa were actually a group of independent bands of Indians, which may have included the Sana, Toho, Tohaha, Cantona, and Cava Indians. In the early eighteenth century these bands of Indians were thought to have joined together to form Tonkawa Proper. There is some evidence that the Tonkawa actually came to Texas much earlier as one cohesive group of Tonkawa Indians that lived further north. These nomadic hunters lived in tepees made from buffalo hide, grass and other materials. Tepees allowed bands to easily pack their homes and move with the migrating herds of buffalo or to outrun their enemies. An elected tribal chief led each band of Tonkawa, and each band was composed of maternal clans. Unlike many societies that are patriarchal, the Tonkawa clan membership followed on the side of the mother. When a couple got married, the man would go live with his wife’s clan, and the children would become members of their mother’s clan as well. As a society that always stays together, the Tonkawa established a system that ensured all widows, widowers, and orphaned children were taken care of if their family members died. -
University of Oklahoma Libraries Western History Collections
University of Oklahoma Libraries Western History Collections C. Ross Hume Collection Hume, Carleton Ross (1878–1960). Papers, 1838–1948. 10.50 feet. Attorney. Personal and business correspondence (1893–1948) relating to Hume’s family, his attendance at the University of Oklahoma, his contact with the university as an alumnus, and his law practice as an attorney for the Caddo Indians. Also included are numerous legal documents (1838–1948) relating to Indian claims and the Indians of Oklahoma, the Shirley Trading Post, the Anadarko, Oklahoma, area and the University of Oklahoma. ___________ Biographical Note: Carleton Ross Hume, who along with Roy P. Stoops made up the first graduating class of the University of Oklahoma in 1898. He was born at Tontogany, Ohio, in 1878. He was the son of Charles Robinson Hume and Annette Ross Hume. The Humes moved to Anadarko, Oklahoma Territory, in December of 1890, when Dr. Hume was appointed as government physician to the Anadarko Indian Agency. C. Ross Hume later served as attorney for the Caddo Nation, and a judge in Anadarko. Box 1 Native American Tribal Materials Apaches (1925-26) 1. Legal inquiry concerning an Apache woman Various Individual claims- includes letter to Hume from Sen. E. Thomas Folder of Clippings Cherokees 2. Power of Attorney Notes on Sequoyah Treaties with Republic of Texas (1836 and 1837) Cherokee Indians' Claim Texas Land Research notes - secondary sources Cheyennes 3. Historical notes including origins, dates of wars, movements, etc. 47th Congress, 1st session -1882. Message from the President of the United States. Confirmation of Certain Land in Indian Territory to Cheyenne and Arapahoe Indians Comanches 4. -
Before the Line Volume Iii Caddo Indians: the Final Years
BEFORE THE LINE VOLUME III CADDO INDIANS: THE FINAL YEARS BEFORE THE LINE VOLUME III CADDO INDIANS: THE FINAL YEARS Jim Tiller Copyright © 2013 by Jim Tiller All rights reserved Bound versions of this book have been deposited at the following locations: Louisiana State University, Shreveport (Shreveport, Louisiana) Sam Houston State University (Huntsville, Texas) Stephen F. Austin State University (Nacogdoches, Texas) Texas A&M University (College Station, Texas) Texas General Land Office (Archives and Records) (Austin, Texas) Texas State Library (Austin, Texas) University of North Texas (Denton, Texas) University of Texas at Austin (Austin, Texas) To view a pdf of selected pages of this and other works by Jim Tiller, see: http://library.shsu.edu > Digital Collection > search for: Jim Tiller Electronic versions of Vol. I, II and III as well as a limited number of bound sets of the Before the Line series are available from: The Director, Newton Gresham Library, Sam Houston State University, PO Box 2281 (1830 Bobby K. Marks Drive), Huntsville, Texas 77341 Phone: 936-294-1613 Design and production by Nancy T. Tiller The text typefaces are Adobe Caslon Pro and Myriad Pro ISBN 978-0-9633100-6-4 iv For the People of the Caddo Nation Also by Jim Tiller Our American Adventure: The History of a Pioneer East Texas Family, 1657-1967(2008) (with Albert Wayne Tiller) Named Best Family History Book by a Non-Professional Genealogist for 2008 by the Texas State Genealogical Society Before the Line Volume I An Annotated Atlas of International Boundaries and Republic of Texas Administrative Units Along the Sabine River-Caddo Lake Borderland, 1803-1841 (2010) Before the Line Volume II Letters From the Red River, 1809-1842 (2012) Jehiel Brooks and the Grappe Reservation: The Archival Record (working manuscript) vi CONTENTS Preface . -
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This document is scheduled to be published in the Federal Register on 06/02/2017 and available online at https://federalregister.gov/d/2017-11453, and on FDsys.gov 4312-52 DEPARTMENT OF THE INTERIOR National Park Service [NPS-WASO-NAGPRA-23208; PPWOCRADN0-PCU00RP14.R50000] Notice of Intent to Repatriate Cultural Items: U.S. Department of the Interior, National Park Service, Ocmulgee National Monument, Macon, GA AGENCY: National Park Service, Interior. ACTION: Notice. SUMMARY: The U.S. Department of the Interior, National Park Service, Ocmulgee National Monument, in consultation with the appropriate Indian tribes or Native Hawaiian organizations, has determined that the cultural items listed in this notice meet the definition of unassociated funerary objects. Lineal descendants or representatives of any Indian tribe or Native Hawaiian organization not identified in this notice that wish to claim these cultural items should submit a written request to Ocmulgee National Monument. If no additional claimants come forward, transfer of control of the cultural items to the lineal descendants, Indian tribes, or Native Hawaiian organizations stated in this notice may proceed. DATES: Lineal descendants or representatives of any Indian tribe or Native Hawaiian organization not identified in this notice that wish to claim these cultural items should submit a written request with information in support of the claim to Ocmulgee National Monument at the address in this notice by [INSERT DATE 30 DAYS AFTER DATE OF PUBLICATION IN THE FEDERAL REGISTER]. ADDRESSES: Jim David, Superintendent, Ocmulgee National Monument, 1207 Emery Highway, Macon, GA 31217, telephone (478) 752-8257, email [email protected]. SUPPLEMENTARY INFORMATION: Notice is here given in accordance with the Native American Graves Protection and Repatriation Act (NAGPRA), 25 U.S.C. -
Kiowa and Cheyenne's Story
Kiowa and Cheyenne's Story Along the Santa Fe Trail My life changed forever along the Santa Fe Trail. It was hot August 2, 2003 as my family traveled homeward to Littleton, Colorado from a family vacation through Kansas. This side of Dodge City my husband, Jeff, nine-year-old Michael and seven-year-old Stacia and I debated whether or not to stop at a Point of Interest close to the highway. It was educational and free, so, why not, we stopped. The parking lot was completely empty except for an elderly man sitting on a bench and two skinny dogs close by him. As we headed up the trail leading to a sign explaining the local history, the dogs approached us. We glanced at the man for permission to pet the dogs. He just smiled in silence. We petted their thin sides, receiving kisses in return. The brown Boxer mix and the black Lab wearily followed us up the trail, laying down each time we stopped. After a brief rabbit chase, both dogs returned, following us back to the dry, dusty parking lot. I told the man to call his dogs since we were leaving. He said they weren‛t his. But, they had to be; no one else was around. I called him a liar and we began arguing! A Winnebago arrived and Jeff asked if the dogs belonged to them. No. The old man kept telling me to take the dogs. Finally Jeff whispered to me that the dogs didn‛t act like they knew the old man any better than they did us. -
Robert Rankin Recalls His Work with the Kaw People and Their Language Linda Cumberland
Chapter 6 In his own words: Robert Rankin recalls his work with the Kaw people and their language Linda Cumberland In this edited transcript of a 2011 interview, Robert Rankin discusses his early train- ing in linguistics, his first contacts with the Kaw people and language, andhis subsequent lifelong involvement with the Kaw Language Project. Robert Rankin was fundamental to the development of the Kaw Language Project, an office maintained by the Kaw Nation at its headquarters in KawCity, Oklahoma. Under Bob’s supervision and with his tireless assistance, the KLP has produced an array of language materials, including teaching materials, a volume of KanzaKaw language texts (Kaaⁿze Weyaje — Kanza Reader; Kanza Language Project 2010) and a dictionary (Kaaⁿze Ie Wayaje: An Annotated Dictionary of Kaw (Kanza); Cumberland & Rankin 2012). In the early 2000s, he and then Language Director Justin McBride worked together to assemble a comprehensive collection of all Kaw language data known to exist and archived it at tribal headquarters. His work with the Kaw people and their native language extended over four decades and produced the only available sound recordings of the language, col- lected in the 1970s, from the last native speakers of the language. In December 2011, I, as Language Director at that time, sat down with Bob to ask him to recall those early days of his work and the speakers he worked with. This is an edited version of that conversation. Linda: It’s December first, 2011. I’m in the Kaw Nation Language Office with Dr. Robert Rankin to talk about his field experience in the 1970s, recording the last first-language native speakers of the Kaw language. -
Tribal and House District Boundaries
! ! ! ! ! ! ! ! Tribal Boundaries and Oklahoma House Boundaries ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! 22 ! 18 ! ! ! ! ! ! ! 13 ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! 20 ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! 7 ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! Cimarron ! ! ! ! 14 ! ! ! ! ! ! ! ! ! ! ! ! ! ! 11 ! ! Texas ! ! Harper ! ! 4 ! ! ! ! ! ! ! ! ! ! ! n ! ! Beaver ! ! ! ! Ottawa ! ! ! ! Kay 9 o ! Woods ! ! ! ! Grant t ! 61 ! ! ! ! ! Nowata ! ! ! ! ! 37 ! ! ! g ! ! ! ! 7 ! 2 ! ! ! ! Alfalfa ! n ! ! ! ! ! 10 ! ! 27 i ! ! ! ! ! Craig ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! h ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! 26 s ! ! Osage 25 ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! a ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! 6 ! ! ! ! ! ! ! ! ! ! ! ! ! ! Tribes ! ! ! ! ! ! ! ! ! ! ! ! ! ! 16 ! ! ! ! ! ! ! ! ! W ! ! ! ! ! ! ! ! 21 ! ! ! ! ! ! ! ! 58 ! ! ! ! ! ! ! ! ! ! ! ! ! ! 38 ! ! ! ! ! ! ! ! ! ! ! ! Tribes by House District ! 11 ! ! ! ! ! ! ! ! ! 1 Absentee Shawnee* ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! Woodward ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! 2 ! 36 ! Apache* ! ! ! 40 ! 17 ! ! ! 5 8 ! ! ! Rogers ! ! ! ! ! Garfield ! ! ! ! ! ! ! ! 1 40 ! ! ! ! ! 3 Noble ! ! ! Caddo* ! ! Major ! ! Delaware ! ! ! ! ! 4 ! ! ! ! ! Mayes ! ! Pawnee ! ! ! 19 ! ! 2 41 ! ! ! ! ! 9 ! 4 ! 74 ! ! ! Cherokee ! ! ! ! ! ! ! Ellis ! ! ! ! ! ! ! ! 41 ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! 72 ! ! ! ! ! 35 4 8 6 ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! 5 3 42 ! ! ! ! ! ! ! 77 -
ROCK PAINTINGS at HUECO TANKS STATE HISTORIC SITE by Kay Sutherland, Ph.D
PWD BK P4501-095E Hueco 6/22/06 9:06 AM Page A ROCK PAINTINGS AT HUECO TANKS STATE HISTORIC SITE by Kay Sutherland, Ph.D. PWD BK P4501-095E Hueco 6/22/06 9:06 AM Page B Mescalero Apache design, circa 1800 A.D., part of a rock painting depicting white dancing figures. Unless otherwise indicated, the illustrations are photographs of watercolors by Forrest Kirkland, reproduced courtesy of Texas Memorial Museum. The watercolors were photographed by Rod Florence. Editor: Georg Zappler Art Direction: Pris Martin PWD BK P4501-095E Hueco 6/22/06 9:06 AM Page C ROCK PAINTINGS AT HUECO TANKS STATE HISTORIC SITE by Kay Sutherland, Ph.D. Watercolors by Forrest Kirkland Dedicated to Forrest and Lula Kirkland PWD BK P4501-095E Hueco 6/22/06 9:06 AM Page 1 INTRODUCTION The rock paintings at Hueco Tanks the “Jornada Mogollon”) lived in State Historic Site are the impres- small villages or pueblos at and sive artistic legacy of the different near Hueco Tanks and painted on prehistoric peoples who found the rock-shelter walls. Still later, water, shelter and food at this the Mescalero Apaches and possibly stone oasis in the desert. Over other Plains Indian groups 3000 paintings depict religious painted pictures of their rituals masks, caricature faces, complex and depicted their contact with geometric designs, dancing figures, Spaniards, Mexicans and Anglos. people with elaborate headdresses, The European newcomers and birds, jaguars, deer and symbols settlers left no pictures, but some of rain, lightning and corn. Hidden chose instead to record their within shelters, crevices and caves names with dates on the rock among the three massive outcrops walls, perhaps as a sign of the of boulders found in the park, the importance of the individual in art work is rich in symbolism and western cultures. -
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This document is scheduled to be published in the Federal Register on 04/01/2021 and available online at federalregister.gov/d/2021-06655, and on govinfo.gov 4312-52 DEPARTMENT OF THE INTERIOR National Park Service [NPS-WASO-NAGPRA-NPS0031649; PPWOCRADN0-PCU00RP14.R50000] Notice of Inventory Completion: Princeton University, Princeton, NJ AGENCY: National Park Service, Interior. ACTION: Notice. SUMMARY: Princeton University has completed an inventory of human remains, in consultation with the appropriate Indian Tribes or Native Hawaiian organizations and has determined that there is no cultural affiliation between the human remains and any present-day Indian Tribes or Native Hawaiian organizations. Representatives of any Indian Tribe or Native Hawaiian organization not identified in this notice that wish to request transfer of control of these human remains should submit a written request to Princeton University. If no additional requestors come forward, transfer of control of the human remains to the Indian Tribes or Native Hawaiian organizations stated in this notice may proceed. DATES: Representatives of any Indian Tribe or Native Hawaiian organization not identified in this notice that wish to request transfer of control of these human remains should submit a written request with information in support of the request to Princeton University at the address in this notice by [INSERT DATE 30 DAYS AFTER DATE OF PUBLICATION IN THE FEDERAL REGISTER]. ADDRESSES: Bryan R. Just, Princeton University Art Museum, Princeton, NJ 08544, telephone (609) 258-8805, email [email protected]. SUPPLEMENTARY INFORMATION: Notice is here given in accordance with the Native American Graves Protection and Repatriation Act (NAGPRA), 25 U.S.C. -
The Modoc Nation (Formerly Known As the “Modoc Tribe”), A
The Modoc Nation (formerly known as the “Modoc Tribe”), a federally recognized native nation by virtue of the Lakes Treaty of 1864 and the Klamath Tribe Restoration Act of 1986 We can no longer tolerate outright refusal of protecting our best interest. If the current conditions were to continue the outright extermination of our people would be complete. Our Ancestral land and water rights will be non- existent and we will be unable to hunt fish and gather as we have always done since time immemorial. We have always been the Modoc Tribe of Northern California and Southern Oregon. We have always been a separate tribe, we were never a band of the Klamath’s and we have never relinquished our Federal Recognition. Our Tribe existed long before there was a California or Oregon. Our tribe is a Federally Recognized Tribe, instead of taking things out of context and stating we are not separate from the Klamath Tribe. (Although the short terminology refers to the Klamath Tribe or Tribes, the long definition has always stated 3 separate tribes in all treaties). There is the Modoc Tribe of Oklahoma, who was forced there not by choice and chose to stay rather than be forced to live with the Klamath tribe. There are Modocs enrolled in the Klamath Tribe(s) as “Klamath”, since the Klamath tribe refuses to acknowledge the Modoc tribe (except when there is financial gain by using our name). We represent all Modoc people of Northern California and Southern Oregon who are enrolled in The Modoc Nation as “Modoc” as we are the Modoc Tribe who have existed in our Ancestral Homelands for over fourteen thousand years or more.