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Collection of Memories

Dakota

1795 – 2007

 

Collection of Memories

By Elaine Wakaksan Matlow

January 2007

 

 

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Part One of Three

 

Before Leonard Peltier was born…

 

1795: The time was late October 1795. About 20 tents of the Sisiton Dakota were camped. They were busy preparing for the winter. The men were hunting, and the women were gathering roots. Into this scene came Henri LaRoque to trade for furs these people had harvested. He unfortunately had two kegs of whiskey, which he would use to get the men into a trading mood. As he was a shrewd trader he gave one of the kegs away to the men. Once they had tasted the “mysterious water” (miniwakan) they wanted more and he brought out the second keg. Now they must trade for furs to get more of the evil liquid. No doubt being in a happy mood they traded their furs cheaply. L. Garcia

 

As the men became more intoxicated (witkoko) they began to argue and kill each other. When morning dawned ten of their number lay dead. LaRoque made a quick exit. They picked up their dead and removed to Swan Lake (Magatanka Ota Bde) to place their dead on burial scaffolds. Five tents remained behind at the ‘prairie’ thus forming a separate band. Who was the cause of this tragedy? A tribal law was enacted during the fur trade era, which said, revenge could not be taken upon a fellow Dakota whose mind had been blurred with alcohol. LaRoque was not a member and so his name was cursed and vows made against him. L. Garcia

 

Word reached LaRoque that he was a marked man. His business was in trouble as well as his safety. He knew the Dakota mind and immediately loaded his boat with trade goods and traveled to Swan Lake by way of the Minnesota River. As he neared the Sisitons he painted his face black and sang his death song. Going to the scaffolds of the dead he laid down gifts to appease their spirits. He called out to the Sisseton’s “I am unsika (sorryful), I am a dog, I have caused the death of my kin and brethren. I have come to die”. He sat down with his back to them and covered his face. “Strike me now, I cannot see, and make no resistance”. Henri LaRoque appeased their dead. All was forgiven. They washed his face and shook his hand in friendship. L. Garcia

 

They were known as ‘southern Sisseton’ because they ranged south of Northern Sisseton who lived about Lake Traverse. The Five Lodges are mentioned in countless manuscripts and book. L. Garcia

 

Thunderface or Itewakinyan, Chief of the Five Lodges. Signer of the 1851 Traverse des Sioux Treaty. He died in 1857. He was known as the Limping Devil because of a leg wound received from the Sac and Fox circa 1832, and his contrary disposition. Every early traveler to Minnesota mentions his name. Limping Devil Lake (now named Hackberry Lake) located in northern Brookville Township, Redwood County, Mn was named after him (SDHC Vol. 6 (1912), page 186).

L. Garcia

 

“Limping Devil” is a name of Euro-American language origins. The word “devil” is not found in the Dakota language. Reasonably, the Dakota would not use the word “devil” to describe a person, place or thing simply because it does not exist in their language. The sound of thunder commands respect and is represented by the sacred Thunderbird. Hence, Thunderface is a wakan or sacred name.

 

http://www.hotcakencyclopedia.com/ho.Thunderbirds.html

                                                                                                                                               

Tateahnahiyayewin (Coming on Top of a Cloud) The sister of Thunderface; Mother of Hunkawin aka Anna Jetty. (Garcia)

1812: The war of 1812, called “When the Redhead Begged for Our Help” refereed to Robert Dickson asking the Dakota to fight beside the British once again. In 1768, the Dakota pledged that they would have nothing to do with the Americans. They were allies of the British in the Revolutionary War and refused to transfer their allegiance to the Americans after the defeat of the British. (Elias 8) The Cree word “Kimosopuatinhak” refers to the “Home of the Ancient Dakota” located in Canada. (Elias 6)

 

“The Dakota of the Canadian Northwest: Lessons For Survival” By Peter D. Elias.

Winnipeg: The University of Manitoba Press, 1988.

 

http://www.multiculturalcanada.ca/ecp/content/aboriginals_siouans.html

1837: (Frenchman) Jetty, Frank or Saste (Pinky Finger) or Francois Jette, aka Shetais. Born June or July 1837 in Canada. He was the son of Francois Jette and Amelia DeMarais. Died September 1, 1926, Montevideo, Minnesota. Came to Minnesota in 1854 to work on freight barges, 1857 went to Lower Sioux Agency (Redwood Falls, MN) to make fence rails. 1858 became a fur trader with his cousin Moses Mireau at Big Stone Lake. 1859 married Hunkawin, 1862 lived at headwaters of the Yellow Medicine (Hanley Falls, MN) warned to flee by a relative of his wife, during Indian Uprising. Defended Fort Ridgley with Moses Mireau as part of the Renville Rangers (Robinson 1954:235). Served in battles of Birch Coulee and Woodlake, became bodyguard of General H.H. Sibley. Scouted during the 1863 and 1864 expeditions. Nearly killed by hostile Dakota at Lake Stay (modern Lake Arco, Lincoln County, MN). Moved to Camp Release Township, (Lac Qui Parle County, MN) and remained with his second Dakota wife Cecelia Campbell Charron. He fathered five children with Cecelia. His descendants still live in the Montevideo, MN area (Frank Stay biography by Alan R. Woolworth). Saste (pronounced Sha-shtay) is the Dakota word for the little or pinky finger. The Indian name of Frank Jetty senior. Lake Stay was named after him.  L. Garcia

1837: Jetty, Anna or Hunka (Honored One) SWS # 946, 1837 – 1921. Father: Ptewakannajin, Mother: Tateahnahiyayewin.  Married Frank Jetty by Indian custom at age 16. She had two children by him: Winona or Josephine (Mrs. August Frenier) and Frank Stay Jr. (Ptewakannajin) circa 1859. She later married William Siyaka (Diver Duck) with whom she had six children; Charles, Susan (Mrs. Moses St. John), Moses Williams (Siyo = Prairie Chicken), Helen (Mrs. Supangi [Artichoke Seed]), and two who died in infancy. L. Garcia

1841: Holy Standing Cow or Ptewakannajin: father to Solomon Redfox. His blood siblings are Sacred Visible Voice, and Hunkawin aka Anna Jetty. White Dog is a half- brother. Tradition says he was married seven times. He was a guide to Reverend Riggs to the Missouri River in 1841. Riggs says he was a nephew to Thunderface. Redfox or Solomon Sunginaduta, DLS # 65, 1863 – 1942. The son of Holy Standing Cow, and Tateahnahiyayewin. Hunkawin aka Anna Jetty was the oldest child and Solomon was the youngest. L. Garcia

 

1842: White Dog or Sunkaska, DLS # 280, 1842 – 1930. White Dog was a scout for the Sibley Expedition of 1863. White Dog, Desired Woman, and White Woman are siblings of Matowakan. L. Garcia

 

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http://hotcakencyclopedia.com/ho.WhiteWolf.html

 

http://www.ewebtribe.com/NACulture/stories.htm

 

 

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“Sioux Dog Feast” by George Catlin

 

http://catlinclassroom.si.edu/catlin_browsepagetribe.cfm?StartRow=201

 

http://images.google.com/images?hl=en&q=george+catlin&btnG=Search+Images

 

http://images.google.com/images?q=george+catlin+sioux&btnG=Search&svnum=10&hl=en

 

http://www.indigenouspeople.net/catlin.htm

 

Black Elk Speaks Chapter 15 & 16 http://blackelkspeaks.unl.edu/index2.htm

 

 

 

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“Sioux Indians by Seth Eastman – 1850”

http://images.google.com/images?svnum=10&hl=en&lr=&q=Sioux+Indians+by+Seth+Eastman+1850&btnG=Search

 

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1851: “Treaty of Traverse des Sioux”

 

List of Treaty Signers

Een-yang-ma-nee, (“Running Walker” or “the Gun”)

Wee-tchan-h' pee-ee-tay-toan, (“the Star face” or the “Orphan”)

Ee-tay-wa-keen-yan (“Thunder Face”)

Eesh-ta-hum-ba, (“Sleepy Eyes”)

Oo-pee-ya-hen-day-a, (“Extending his train”)

Hoak-shee-dan-wash-tay, (“Good Boy”)

Ee-tay-tcho-ka, (“Face in the midst”)

Hay-ha-hen-day-ma-za, (“Metal Horn”)

Am-pay-too-sha, (“Red Day”)

Eesh-ta-humba-koash-ka, (“Sleepy Eyes – young”)

A na-wang-ma-nee, (“Who goes galloping on”)

Ma-h'pee-wee-tchash-ta, (“Cloud man”)

Tan-pa-hee-da, (“Sounding Moccasin”)

Eenk-pa, (“the upper end”)

Wee-yoa-kee-yay, (“Standard”)

Wa-kan-man-nee, (“Walking Spirit”)

Ee-tay-sha, (“the one that reddens his face”)

Ta-ka-ghay, (“Elk maker”)

Wa-ma-ksoon-tay, (“Walnut” or “Blunt headed arrow”)

Ma-za-sh'a, (“Metal Sounding”)

Ya-shoa-pee, (“The wind instrument”)

Noan-pa keen-yan, (“Twice Flying”)

Wash-tay-da, (“Good, a little”)

Wa-keen-yan-ho-ta, (“Grey Thunder”)

Wa-shee-tchoon-ma-za, (“Iron French man”,)

Ta-pe-ta-tan-ka, (“His Big fire”)

Ma-h'pee-ya-h'na-shkan-shkan, (“Moving Cloud”)

Wa-na-pay-a, (“The pursuer”)

Ee-tcha-shkan-shkan-ma-nee, (“Who walks shaking”)

Ta-wa-kan-he-day-ma-za (“His Metal Lightning”)

Ee-tay doo-ta, (“Red Face”)

Henok-marpi-yahdi-nape, (“Reappearing Cloud”)

Tchan-hedaysh-ka-ho-toan-ma-nee, (“the moving sounding Harp”)

Ma-zaku-te-ma-ni, (“Metal walks shooting”)

A-kee-tchee-ta, (“Standing Soldier”)

http://digital.library.okstate.edu/kappler/Vol2/treaties/sio0588.htm

TREATY WITH THE SIOUX, SISSETON AND WAHPETON BANDS

10 Stat. 949, July 23, 1851, Proclaimed February 24, 1853.

http://www.utulsa.edu/law/classes/rice/Treaties/10_Stat_0949_Sioux.htm

 

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Article Six of the United States Constitution

“all Treaties made, or which shall be made, under the Authority of the United States,

shall be the supreme Law of the Land; and the Judges in every State shall be bound thereby”

http://en.wikipedia.org/wiki/United_States_Constitution

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http://images.google.com/images?svnum=10&hl=en&lr=&q=traverse+des+sioux

Francis D. Millet, The Treaty of Traverse des Sioux, July 1851 - Because the Dakota received only the interest, they never got the full cash benefit of the treaty. The land ceded by the Dakota for about 7.5 cents an acre was resold to settlers at $1.25 per acre--more than 15 times what the U.S. government had paid for it. The Dakota expressed their dissatisfaction with the treaty and how it was implemented.

 

Smoking the sacred pipe sealed the treaty agreement; making the treaty holy and binding.

 

.Image:Peace pipe.jpg.

http://en.wikipedia.org/wiki/Image:Peace_pipe.jpg

1851: "You have come with the words of our Great Father, and have put them in this paper, but the Indians are afraid it may be changed hereafter. I say this in good feeling. Perhaps you think many of these things will be altered at Washington yourselves! You have been asked a great many questions; and have answered 'yes' to them. If all prove true as you say, it will be very good indeed. But when we were at Washington, the chiefs were told many things; which when we came back here, and attempted to carry out, we found could not be done. At the end of three or four years, the Indians found out very different from what they had been told; and all were ashamed." ~Wacouta (Foremost Talker), 1851.

 

    Minnesota map highlighting the boundaries of the land ceded by the 1851 treaty         

 

http://www.mnhs.org/places/historycenter/exhibits/territory/

 

1851 Inkpaduta:  “Inkpaduta was left out of the treaty negotiations in 1851 that transferred the land in northwestern Iowa to the United States, Inkpaduta refused to recognize the treaty restrictions. In 1852, when the new chief (Inkpaduta’s older brother) and 9 of his family were axed to death by a drunken white whiskey trader, Inkpaduta assumed the role. He informed the U.S. Army of the murder, but to his anger, very little was done to bring the killer, Henry Lott, to justice, and the local prosecuting attorney nailed the dead chief’s head to a pole over his house.”

 

1857: Inkpaduta did not sign or commit himself to the “1851 - Treaty of Mendota”, nor did he receive treaty annuities. He did not smoke the sacred pipe that would bind him to the treaty agreements. In 1857, Inkpaduta avenged the spilling of innocent blood in the rapes and murders of his family with an ax by Henry Lott. Insult was added to injury when his brother’s head was hung upon a pole over the house of the local prosecuting attorney, who failed to punish the murderer.  The United States Army failed to punish Henry Lott and would not bring the murderer to justice when Inkpaduta brought the murders to their attention. Inkpaduta went to the appropriate authorities to seek justice. Justice was not to be found. Avenging the murders of his family became known as the “Spirit Lake Massacre”.  Inkpaduta participated in the “Battle of the Little Big Horn” in 1876 and accompanied Sitting Bull to Canada in 1877. He died in Manitoba in 1881.