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The Element Encyclopedia of Native Americans: An A to Z of Tribes, Culture, and History
ALLOTMENT ACT
This is also known as The Dawes Act, after Senator Henry Dawes of Massachusetts, who was its main proponent. Passed in 1887, the Act gave the President of the United States the right to audit all the lands that belonged to the Native American peoples, and then, where necessary, divide that land into smaller pieces for individual tribes. The overarching aim of the Act was to aid the assimilation of Native Americans into the white majority; individual ownership of land was perceived to be of paramount importance in facilitating this aim. The European sensibility placed a lot of importance on land and property ownership, while this was not a primary concern of the Native peoples, who believed that the land belonged to everyone. As well as apportioning parcels of land, the Act enabled the Government to buy any “excess” land from the Native Americans, and then apportion that land to others—primarily, white settlers.
Dawes was very much of the mind that ownership of land would have a “civilizing” effect on the Native Americans. In order to be civilized, he said, a man had to:
“… wear civilized clothes … cultivate the ground, live in houses, ride in Studebaker wagons, send children to school, drink whiskey and own property …”
The key points of the Act were as follows:
The head of a family would be allotted 160 acres; an orphan or a single person under the age of 18 would receive 80 acres; and anyone else under the age of 18 would receive 40 acres.
These allotted chunks of land would be held in trust by the U.S. Government for 25 years.
Native Americans could choose their own land, and had four years to do so. If they still had not made a decision after this time, then they would have to take what they were given.
Further, any Native American who had received land and who had subsequently “adopted the habits of a civilized life” would be made a citizen of the United States.
Excluded from the Act at the time it was passed were the Cherokee, Creek, Choctaw, Chickasaw, Seminole, Miami, and Peopria, who were living in the Indian Territory, also the Osage, Sauk and Fox in the Oklahoma Territory, and any of the Seneca in New York.
The Act was not universally admired by any means, certainly not by the Native Americans whose traditional way of living, sharing the land and its bounty, was completely ignored. It was also looked upon with a great deal of suspicion and cynicism by many of European descent. Senator Henry M. Teller of Colorado spoke for many when he said that the real purpose of the Allotment policy was:
“… to despoil the Indians of their lands and to make them vagabonds on the face of the earth …”
Teller also pointed out that:
“… The provisions for the apparent benefit of the Indians are but the pretext to get at his lands and occupy them … If this were done in the name of Greed, it would be bad enough; but to do it in the name of Humanity … is infinitely worse …”
Teller was proved right. The amount of land given to individuals was not sufficient for them to subsist in the ways that they had done for generations, and effectively saw the end of the traditional way of hunting. It also forced the Native Americans to become farmers instead. A further complication came about in that, if the owner of the land died, the allotment could be divided into even smaller chunks by his heirs. After 25 years the Native had the right to sell the land, and the result was that much of it was bought by white settlers for bargain-basement prices. It was also sold to the railroad companies and other major organizations, as Teller had predicted.
The amount of land originally owned by Native Americans was estimated at some 150,000,000 acres; fewer than 15 years after the Act, in 1900, this had been reduced to 78,000,000 acres.
The Allotment Act was abolished in 1934, as no longer deemed necessary.
AMERICAN HORSE
1840-1908
An Oglala Sioux chief and son of Sitting Bear, American Horse’s Native name was Wasicun Thasunke, meaning “he who has the horse of a white man.” He also had the nickname “Spider.” Other illustrious members of his family include his uncle, also American Horse, and his father-in-law, Red Cloud. He also fought alongside Crazy Horse and, in later years, became a performer in Buffalo Bill Cody’s Wild West Show.
American Horse became Shirt-wearer, or chief, along with Crazy Horse, Young Man Afraid of His Horses, and He Dog, in 1868. In 1887 American Horse was one of the chiefs who signed a treaty between the U.S. Government and the Sioux, which essentially reduced the Sioux territory in Dakota by half, a ruling which, not surprisingly, was vehemently opposed by over half the Oglala. At the same time the unrest was reflected in the burgeoning Ghost Dance Movement, and further exacerbated by the murder of Sitting Bull. However, the potential uprising against the Federal Government by the Oglala was deflected by American Horse, who persuaded them to adhere to the terms outlined by the treaty in the name of peace; consequently, the tribe settled at the Pine Ridge Reservation. American Horse campaigned for fair treatment of the Sioux—including better rations—in accordance with what had been agreed.
A great advocate of education, American Horse believed that Native Americans would do well to be schooled according to the white man’s ways; his son and nephew were among the first to attend the controversial Carlisle School.
American Horse died peacefully at Pine Ridge in 1908.
AMERICAN INDIAN MOVEMENT
Also known by the acronym AIM, this organization was founded in Minneapolis in 1968 as a focus for numerous issues that concerned the Native American community. It followed on from the Red Power movement.
The issues concerning AIM included housing, police harassment toward those of Native American origin, poverty, and also the outstanding issues concerning treaties between the Native peoples and the U.S. Government. Although the movement started in Minneapolis, it soon gained momentum across the United States, and in 1971 members gathered together to protest in Washington, D.C.
The “Trail of Broken Treaties” saw the Native American representatives present a list to the Government of 20 demands that they felt they were entitled to, due to various promises that had been made in historical agreements. These 20 items were:
Perhaps the most noteworthy piece of activism by AIM was “The Longest Walk.” Following a spiritual tradition with political aims in mind, The Longest Walk began in February 1978 with a ceremony on Alcatraz Island, where the Red Power movement had first drawn attention to the plight of Native Americans ten years earlier. The beginning of the Walk started with a pipe ceremony; this pipe was carried the entire length of the route, some 3,200 miles across the U.S.A., ending in Washington, D.C. in July of the same year.
The walk highlighted many issues, such as the need for tribal sovereignty and the civil rights of the Native American people. Support was garnered from both within the Native community and outside of it; and from both inside the United States and from much further afield.
Once in Washington, the pipe, which had been loaded with tobacco at the beginning of the journey, was smoked at the site of the Washington Monument. Thereafter, rallies were held to highlight all the issues that The Longest Walk had set out to address.
AIM continues to fight on behalf of the Native American peoples.
AMOS BAD HEART BULL
1868-1913
Also known as Eagle Bonnet, Amos Bad Heart Bull belonged to the Oglala Lakota branch of the Sioux Nation. The nephew of the chiefs He Dog and Red Cloud, and the son of Bad Heart Bull and his wife, Red Blanket, Amos grew up in the traditional way for a young Lakota boy, although his upbringing was disturbed by the growing unrest between the tribe and the European settlers. Amos was only eight years old when the Sioux defeated General Custer at the Battle of Little Big Horn; despite their victory, the Great Sioux War saw the tribe eventually overcome, and Amos’ family fled north to be with the great chief, Sitting Bull, in Canada, for a few years before returning south to the Standing Rock Reservation, and then to the Pine Ridge Reservation, in the early 1880s.
Amos was interested in the history of his people and this, combined with an artistic skill, saw him start to draw pictures showing key events in the life of the tribe. His father Bad Heart Bull was responsible for keeping the Winter Count, a pictorial calendar, and it’s likely that the young Amos picked up these skills from his father.
It was during his time serving as a scout for the U.S. Army that Amos bought a ledger book—intended for accounts, etc.—from a store, and began to draw in it. By chance, he adapted a traditional Indian technique of drawing on hide or skins to a modern medium: paper. This style became known as Ledger Art, and Amos became famous for it. Once he returned to the tribe after his time in the Army, he became the Winter Keeper of the tribe, following in the footsteps of his father before him.
It wasn’t until after his death, though, that Amos’ art gained recognition. His sister, Dolly Pretty Cloud, had inherited the ledger book full of drawings, and she was contacted by a university student, Helen Blish, who wanted to study the drawings as part of her thesis. Her professor, Hartley Alexander, made photographs of the drawings to accompany his student’s text—which was fortunate, since when Dolly died the ledger book was buried with her. The text and drawings were subsequently published in 1938 by Professor Alexander as Sioux Indian Painting. Some 30 years later it was printed again, the content considered a very important record of the history and culture of the Lakota people, this time under the title A Photographic History of the Oglala Sioux, by Helen Blish’s alma mater, the University of Nebraska Press.
ANASAZI
Meaning “The Ancient Ones,” the Anasazi were among the first dwellers in the vast land that became the United States. Sometimes called the “Ancient Pueblo Peoples,” the Anasazi lived in the southwest. The Anasazi have been traced back as far as 6000 B.C., a hunter-gatherer people who had started to settle into agriculture (primarily growing maize as a crop) in the last two centuries B.C. The Anasazi also left behind a significant accumulation of archeological remains that have helped us to understand something of their culture and way of life.
By A.D. 1200, horticulture had become a very important part of Anasazi economy, although prior to this they had still traveled in search of hunting grounds and sources of food. The more settled they became, however, the more skilled the Anasazi became at basket making, and indeed this was so important that the three delineated periods of Anasazi culture, from 1000 B.C. until A.D. 750, are defined as “the three Basket-Making periods.” Remains of these baskets—and sandals—prove that they were not simply utilitarian objects, but works of art, too.
The Anasazi buried their dead in deep circular pits lined with stones, grasses, and mud; they stored goods in the same way. Houses were similar to hogans—circular permanent structures constructed of a framework of branches covered in reeds, grasses, and earth.
By A.D. 500, the Anasazi were settled into a farming culture, living in small settlements that were scattered widely over what is now southern Utah. These settlements could be as small as just three homes, or as large as a “village” containing more than a dozen buildings.
Archeological investigations of Anasazi remains have also helped us to gauge the arrival of the bow and arrow into this part of America. Sometime before A.D. 750, the bow and arrow replaced the older spear thrower. Around about the same time period, the people also started to make pots, probably as a direct result of using a basket lined with clay as a cooking receptacle. It wouldn’t have taken long to realize that the basket itself wasn’t a necessary part of the structure once the clay had hardened (probably in the cooking process). Anasazi pottery came in two grades: the plain “everyday” kind, and the more decorative ware which was patterned with black-on-white designs.
From A.D. 750 onward, we start to think of the Anasazi as the Pueblo. This name refers to the way the people came to live, in solid, stonebuilt multistoried houses. “Pueblo” is not a tribal name, as some suppose.
For 250 years onward, from A.D. 900, the Pueblo houses, formerly made from wooden poles and adobe, started to be replaced with stone masonry, and a floor was developed that was at the same level as the ground. The actual pithouses, or kiva, were used instead for ceremonies.
ANGAGOK
The shaman or medicine man of the Inuit.
APACHE
A tribe from the Northwest, the Apache were renowned for their fearlessness which, combined with a natural ferocity, meant that they were much feared, not only among the white settlers, but by other Natives, against whom were long-running feuds. Since they had been living in New Mexico when the Spaniards had first arrived there with horses, the Apache were one of the first tribes to train, breed, and ride horses after they had captured the animals in raids. It was their horseback raids on the Pueblo settlements of that area that gave them their name: Apachu means “enemy” in the Zuni language, and “fighting men” in the Yuma tongue. Inde, meaning “people,” is the term that the Apachean groups used to refer to themselves. Although the Apache and the Navajo are related, the term “Apache” isn’t used in reference to the Navajo. Both Apache and Navajo are a part of the Athabascan language group.
There were several different bands of tribes that are grouped under the general heading of Apache. These include the Chiricahua, who had the reputation of being the most ferocious of all the Apache groups, the Kiowa Apache (or Plains Apache), the Jicarilla (who cultivated corn as well as hunting buffalo), and the Mescalero (so-named because of their fondness for the roasted heads of the wild mescal plant). The Lipan Apache in Texas were known to be particularly “unruly.” These separate Apache groups didn’t really work in any kind of unity; there were seven different languages between the major groups, as well as diverse cultural differences between those groups.
The Apache were seasonal hunters, ranging after buffalo, deer, and elk. The Apache were matrilinear—that is, the children were deemed to belong to the tribe of their mother and, once married, their father’s obligations lay with their mother’s clan. Although all the separate Apache clans operated distinctly from one another, during times of warfare they banded together to make a formidable fighting force.
As soon as they gained access to firearms as well as horses, the Apache became even more dangerous than before. It’s fair to say that they posed the greatest threat to the Europeans in the desert territories of New Mexico and Arizona. In addition to their warlike ferocity, the Apache were intelligent, wily strategists. One U.S. general, whose identity has been lost, described the Apache as “the tigers of the human species,” although for the Apache themselves their nature was simply one born of the constant struggle to survive, and the guerrilla war tactics that they adopted came completely naturally to them. It was rumored that an Apache warrior could run for 50 miles without stopping.
The relationship between the Apache and the Pueblo people was peaceable enough. The Apache pitched their wickiup shelters on the outskirts of the Pueblo villages as they moved through in pursuit of wild game. However, the coming of the Spanish put an end to this existence. The Spanish slave traders had no compunction in hunting down captives to work in the silver mines of northern Mexico, and the Apache found in the Spanish a rich source of horses, guns, and captives of their own.
When, in 1870, the tribe were told that they had to stay on the reservation that had been allotted them, a particular band, under the leadership of Cochise, simply refused, and caused as much mayhem for the U.S. Government troops as they possibly could. In 1873 the troops had corraled some 3,000 Apaches and forced them onto the reservation. Unsurprisingly in view of such treatment, the Apache chose to continue fighting.
Perhaps the most famous of all Apache leaders was Geronimo, who led the tribe from 1880. However, even Geronimo had to admit defeat at the hands of the U.S. Government in 1886.
APACHE MEDICINE CRAZE
During the spring of 1882, Doklini, a popular medicine man of the Apache tribe who was otherwise known as “Attacking the Enemy,” otherwise Nabakelti, told his considerable number of followers who lived on the White Mountain Reservation in Arizona that he had had a vision, a divine revelation: the information imparted to Doklini revealed how the dead could be brought back to life.
At this time, the losses to Native Americans of all tribes are impossible to estimate; suffice to say that everyone must have been affected by the deaths of family, friends, and colleagues because of diseases, war, and starvation. Such a message of hope must have been inspiring, and the same emotions would hit those affected by the Ghost Dance Movement, which would gain momentum just a few short years later.
Doklini prepared some equipment that he needed for the miracle. He constructed 60 large wooden wheels painted with magical symbols, and also carved 12 sacred sticks. One of them, which he shaped into a cross, was given the title “Chief of Sticks.” Then he gathered 60 men from among his most fervent followers, and then Doklini started the dance.
When the time was right, Doklini went to the grave of a man, prominent among his people, who had died just a little while earlier. The medicine man and his followers danced around the grave and then disinterred the bones. They then danced a circle dance four times around these bones; this dance went on all that morning, and then the group chose another grave and repeated the ritual in the afternoon. A shelter of brush was placed over the bones in each instance.
The next set of instructions was then given by the medicine man. Everyone must pray for the next four mornings, he said; at the end of this time, the people to whom the bones belonged would be restored once more to life and vitality.
By the second morning of prayer, the small band of Apache, anticipating the restoration of two of their loved ones, were almost at the point of hysteria, convinced that Doklini’s medicine would have the desired effect.
