Category Archives: Native American customs

Native Americans had created a rich cultural history that was usually disregarded, disdained, and rejected by the larger Anglo-centered population. Native peoples had their own languages, medical methods, religions, rituals and ceremonies, and world outlooks. When the federal government changed its policy from overt warfare, it did not stop trying to destroy Native Americans. The government pursued a policy called “assimilation” which tried to erase all Native American heritage and culture. Fortunately, Native peoples proved themselves stronger than these policies and held on to many of the cultural aspects the government tried to erase.

Spring Planting

Girdled Trees

Girdled Trees

Native American tribes pursued different lifestyles depending on where they lived. Though most did not farm in the European sense of having large, established plots owned by one owner/family group, farming was a well-developed practice in many areas. Native Americans typically moved their farming operations every few years, allowing their agricultural land to regenerate after intense use. New plots had to be prepared from either virgin wilderness or substantially overgrown land, so preparation was started far in advance of any actual shift to a new field.

Men first girdled trees by chopping bark all around the trees’ bases; the trees eventually rotted and fell or dried out and stood in place. Men returned to the area at least a year later–perhaps more–and gathered all the brush and fallen wood. They piled this material along with chopped saplings around the trees which had dried in place, and set fire to it. Though the method sounds wasteful today, it actually fertilized the earth with rotted wood and ash. The method also saved a great deal of labor, since girdling and burning trees was much easier than chopping them down and hauling them away.

The communal culture of most tribes usually carried over to farming, so these large fields would have provided food for everyone. Family groups may have also worked smaller plots for personal use.

Indian Woman Working in Cornfield, 1906, Edward S. Curtis

Indian Woman Working in Cornfield, 1906, Edward S. Curtis

Native American Woman Using a Scapula Hoe in Kansas, circa 1930s, courtesy Illinois State Museum

Native American Woman Using a Scapula Hoe in Kansas, circa 1930s, courtesy Illinois State Museum

Battle of Pea Ridge

Map of Battle of Pea Ridge

Map of Battle of Pea Ridge

Knowing that Native Americans were bound to have little loyalty to the United States, the Confederacy wanted to enlist their aid during the Civil War (see last post). In 1861, Brigadier General Albert Pike was assigned to the Department of Indian Territory and charged with recruiting and leading Native Americans disaffected with the current Union government. Pike believed that his Indian recruits would serve best while remaining in Indian Territory, but his superiors ordered him to bring 2,500 men into Arkansas. Pike brought a force of about 800 or 900 men and subsequently engaged in the Battle of Pea Ridge (March 6-8, 1862). Very little went well for him in this clash, and the action may have served to show Confederate leaders that attorneys without military experience do not make good generals.

Pike and the Cherokee troops surprised a two-company column of Iowans and successfully routed them early in the battle. The Confederate soldiers celebrated jubilantly, throwing the area into confusion. During the confusion and emotional turmoil of the battle’s aftermath, Cherokee troops scalped at least eight Union soldiers. Later, Generals Benjamin McCulloch and James McIntosh were killed during the battle. Colonel Louis Hébert brought a large force of about 2,000 men to the battle, but got lost in the woods in a poorly executed drive against outnumbered Union forces. Because of poor leadership, General Pike did little to keep the Rebel force moving toward victory. The battle was decisively lost to the Union, and this loss contributed to Missouri being secured for the Union. Pike resigned his commission in 1862 and was indicted in Federal court for inciting war atrocities.

(The Battle of Pea Ridge was also called the Battle of Elkhorn Tavern.)

Last Hour of the Battle of Pea Ridge

Last Hour of the Battle of Pea Ridge

Battle of Pea Ridge

Battle of Pea Ridge

Other Forms of Resistance

Students in American Clothing at Carlisle, 1879

Students in American Clothing at Carlisle, 1879

Parents who did not want to send their children to boarding school could not always fight back, but many parents tried to instill the traditional ways and values of their culture into their children despite the federal government. When children returned to their reservations, they could still attend dances and ceremonies, speak their native language (if they still remembered it), wear traditional clothing, hear the old stories, etc. Some, of course, rejected the old ways, but many were willing to incorporate them into the new knowledge and way of life they had seen off-reservation.

Elders in some tribes did all that they could to keep tradition intact. Around the turn of the twentieth century, the Taos Pueblo required men to wear their hair in braids and wear traditional clothing. If they wore “American” pants, they had to cut the seat out and wear a blanket around the middle; this outfit resembled deerskin leggings and the breech clout. Purchased shoes had to have the heels cut off to resemble moccasins.

Children who refused to grow their hair long once they returned from school or who wore “American” clothes, could be fined one to five dollars. If they refused to participate in dances they were given the alternative of a ten-dollar fine or a dollar-a-stroke whipping in the plaza.*

*These details are taken from Masked Gods: Navaho and Pueblo Ceremonialism by Frank Waters.

Colville Indian Family on Reservation, circa 1900 - 1910, courtesy Library of Congress

Colville Indian Family on Reservation, circa 1900 – 1910, courtesy Library of Congress

Taos Pueblo, circa 1900 - 1910

Taos Pueblo, circa 1900 – 1910

Schooling Considered Essential

Ft. Sill Indian School, courtesy Oklahoma Historical Society

Ft. Sill Indian School, courtesy Oklahoma Historical Society

Immigrants to the New World almost always considered their cultures superior to that of Native Americans. As these newcomers spread westward, they became determined to “uplift” native peoples into their own beliefs and customs. Met with the Native Americans’ unexpectedly tenacious resistance to this subjugation of their various cultures, the federal government saw schooling as the best tool at its disposal to gain its objective.

By the 1860s, the federal government had set up 48 day schools on or near reservations to further its goal of native assimilation into Anglo-American culture. The schools’ purpose was to not only educate Native American children about white culture and customs, but to also educate the children’s parents.

Native American resistance to these schools will be the topic of my next post.

 

Carpentry Class at Sherman Indian School

Carpentry Class at Sherman Indian School

 

Indian School, courtesy Central Michigan University

Indian School, courtesy Central Michigan University

 

All in the Blood

Chippewa Medicine Man, circa 1900, courtesy University of Minnesota, Duluth

Chippewa Medicine Man, circa 1900, courtesy University of Minnesota, Duluth

Older methods of curing illness often included bloodletting, the practice of purposely lancing a patient’s flesh in order to get blood flowing. Quantities extracted could be quite small or surprisingly voluminous, depending upon the individual doctor’s beliefs about its effectiveness. Many doctors nearly bled their patients to death, and this type of aggressive, “heroic” medicine fell out of favor during the nineteenth century. Continue reading

A Run for Freedom

Escape of Keosoht

Patients were often brought to insane asylums against their wills, and then stayed in them against their wills. Many were heartbroken to think that relatives or spouses would commit them to treatment in such places, and some patients discovered to their horror that there would be little chance of returning to their homes. Continue reading

Agency Report

Chiefs of the Yankton Sioux With Their Indian Agents, courtesy W. H. Over Museum, University of S. Dak.

It is fascinating to read period reports from agents of the federal government (see last post) for insight into conditions and attitudes of the time. In a 1904 report to the commissioner of Indian Affairs, R. J. Taylor, United States Indian Agent, discusses his (S. Dak.) agency. He begins: “They [Indians] make little or no effort to improve insanitary home conditions or to better provide themselves with the healthful necessaries of life. The vice of idleness and the social customs of visiting, drinking, feasting, and dancing are most potent factors in their deterioration.”

Though these words are negative, the agent’s following words show more compassion than might have been expected: “Some room should be provided to care for the sick, especially so that infectious cases could be isolated and others saved needless suffering. The Indians could be saved much expense and needless suffering . . . in many cases if needed medicines were supplied [by] agency physicians. When medicine is needed nothing but the best should be supplied; nothing else would be tolerated for a moment by the whites when they need a doctor or medicines.”

Rosebud Indian Agency, courtesy South Dakota State Historical Society

Man in a Medical Supply Room at an Indian Boarding School, location unknown, circa 1900, courtesy Minnesota Historical Society

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Asylum Winters

1911 View of Canton, S.D.

1911 View of Canton, S.D.

When the Canton Asylum for Insane Indians was new, its electric lights and coal heat were luxuries many of its patients had not experienced before. It seems undeniable that they received attention for their physical problems or illnesses, though any psychiatric treatment was rudimentary at best. However, as more patients arrived and the ratio of attendants to patients increased, care in this relatively tiny asylum began to decline in quality. Continue reading

Winter Celebrations

Hopi Katsina, also Katchina, or Spirit Messengers

Though Christmas is the winter holiday many Americans celebrate, people over the world and throughout time have celebrated and enjoyed holidays during the winter. The winter solstice, the time when the North Pole tilts furthest away from the sun, has been celebrated by many nations. Neolithic and Bronze Age peoples have famously left the Stonehenge and Newgrange (Ireland) sites as evidence of their solstice celebrations. Woodhenge, a circle of posts within Cahokia Mounds State Historic Site in Illinois, marks both solstices and equinoxes. The city containing these mounds existed between 600-1,400 AD and are the remains of an advanced Mississippian culture.

The Hopi Soyaluna is a winter solstice festival occurring on December 22nd. When the Sun God has traveled as far from the earth as he can, Hopi warriors bring him back through  festival activities. The core of the festival occurs when members of the tribe dress as snakes, warriors and the Sun God himself to re-enact the solstice story. The black Plumed Snake symbolizes the (evil) forces which drive the sun away, so prayers are offered to persuade him not to swallow the sun forever. (This “swallowing” image recalls the way an eclipse looks.) The warriors offer gifts, and eventually the sun returns.

This festival is also a time to exchange good wishes for the new year. Preparations for the festival include making and giving away pieces of cotton string tied with feathers and pinyon needles at one end. When a person gives this string to another, he says that he hopes the Katchinas (spirits of Hopi ancestors) will grant the recipient’s wishes the following day.

Cahokia Representation, courtesy University of Chicago

Stonehenge

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Lakota Winter Counts

Sam Kills Two, Lakota Winter Count Keeper, circa late 1800s, courtesy National Anthropological Archives

Winter was an important time of year for Native Americans, partly because it allowed time for reflection, repair, and planning. Plains Indians documented their year through “winter counts,” which were pictorial histories drawn on materials like deer hides, buffalo skins, or even paper. A pictograph for the year depicted an important or memorable event for the community preserving it; yearly pictographs were arranged in a spiral or in rows. These pictographs were in chronological order, and served as memory prompts for the group’s oral historian. Individuals could also create their own winter counts so they could remember important events in their lives.

A community’s historian did not arbitrarily decide upon the most memorable event of the year, but instead, consulted with elders to decide what that year’s event would be. The event was not merely important, but also memorable–which means that it was often unique or unusual. A brilliant meteor shower, terrible sickness, great hunts, and so on, would be candidates for a winter count pictograph, rather than an important but annual event.

A Lakota Winter Count with Individual Pictographs

Lone Dog's Winter Count. Smallpox Outbreak 1801-1802, Successful Hunt 1837-1837, and Arrival of Cattle from Texas 1868-1869

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