Welcome Native Spirit Culture, 1942 Broadway, Boulder, CO 80302 (2024)

24/04/2024

In 1973, Sacheen Littlefeather took the stage to reject an Oscar on behalf of Marlon Brando. She was given 60 seconds on stage to provide the following speech:
“Hello. My name is Sacheen Littlefeather. I'm Apache and I am president of the National Native American Affirmative Image Committee. I'm representing Marlon Brando this evening and he has asked me to tell you in a very long speech, which I cannot share with you presently because of time but I will be glad to share with the press afterwards, that he very regretfully cannot accept this very generous award. And the reasons for this being are the treatment of American Indians today by the film industry – excuse me – and on television in movie reruns, and also with recent happenings at Wounded Knee. I beg at this time that I have not intruded upon this evening and that we will in the future, our hearts and our understandings will meet with love and generosity. Thank you on behalf of Marlon Brando"
She kept her full composure despite the boos and jeers coming from the audience. John Wayne had to be restrained by security because he wanted to physically assault her as she left the stage. Clint Eastwood mocked her by saying that he was presenting the award on behalf of “all the cowboys shot in all the John Ford Westerns.” Subsequently, Littlefeather was blacklisted by Hollywood and never worked again.
Nearly half a century later, Littlefeather will return to the Academy as a guest of honor on September 17, 2022.

24/04/2024

𝐓𝐨𝐮𝐜𝐡 𝐭𝐡𝐞 𝐂𝐥𝐨𝐮𝐝𝐬
𝐌𝐢𝐧𝐧𝐞𝐜𝐨𝐧𝐣𝐨𝐮 𝐋𝐚𝐤𝐨𝐭𝐚
Probably the most accurate translation of his Lakota name, Mahpiya Icahtagya, would be Touch the Clouds (as opposed to Touch the Cloud). According to Buechel & Manhart, Lakota Dictionary (2002), the word mahpiya means "the clouds" (p. 193). The word is already plural. If you were speaking of a single isolated cloud, you would distinguish that by saying mahpiya ayaskapa. The Lakota word icahtagya means "touching, as a cup-board does a wall, or as a man leaning against the wall" (p. 101). — Ephriam Dickson
The name is also sometimes given as Mahpiya Iyapato. Buechel & Manhart 'Lakota Dictionary' p. 251 defines the verb iyapato as "To butt against, to be struck by; to press on, be cramped by e.g., a short moccasin". So this version has the sense of Pressed Up Against the Clouds. — Kingsley Bray
Touch the Clouds was the son of the prominent Minneconjou headman Lone Horn (who died shortly before the Sioux War of 1876-77). Touch the Cloud's uncle, Lame Deer, was one of the last Minneconjou to hold out.
Touch the Clouds was not at the Little Big Horn. Rather, he and his band were living at the Cheyenne River Agency on the Missouri River in June 1876, where documents show that he was counseling the Army: "Have compassion on us. Don't punish us all because some of us fought when we had to." (Touch the Clouds, in council at Cheyenne River Agency, July 29, 1876).
When the Army began preparing to surround the friendlies to confisgate their horses and arms in the fall of 1876, many of the Minneconjou fled the agency, including Touch the Clouds. They joined the hostiles about the first week of October 1876. The arrival of influential Minneconjou headmen like Touch the Clouds, Roman Nose, Bull Eagle and Spotted Elk introduced a more moderate element into the leadership within the northern village.
After the hostile camp scattered, Touch the Clouds' band settled on the Little Missouri River where Spotted Tail found them in February/March 1877 and persuaded them to come in. They accompanied the Brule chief to the Spotted Tail Agency where they surrendered their horses and guns in mid-April 1877. Touch the Clouds remained at this agency for the remainder of the year, serving as a sergeant in the Indian Scouts and accompanied Crazy Horse to Camp Robinson at the time of his death. When the Red Cloud and Spotted Tail Agencies were moved to the Missouri that fall, Touch the Clouds camp joined the Oglala at Red Cloud. He returned to his own agency at the Cheyenne River Agency in January/February 1878. Agent Irwin at Red Cloud wrote (Jan. 21, 1878): "I have the honor to state that the following named Indians (Minneconjous) have asked to be transferred to your Agency. Touch the Cloud, chief has been very obedient and orderly during his stay with me and with his band remained behind when all the others left here. Owing to his conduct I consider him as deserving of attention and respectfully request that the transfer meets with your approval." The list included Touch the Clouds and son, with 1 woman and 2 girls.
Touch the Clouds lived the remainder of his life as a prominent leader of his band at Cheyenne River.
Photo taken by C. M. Bell during the 1877 delegation to Washington when Touch the Clouds
would've gone along as a representative of the 'Northern' Lakota. 𝐓𝐨𝐮𝐜𝐡 𝐭𝐡𝐞 𝐂𝐥𝐨𝐮𝐝𝐬
𝐌𝐢𝐧𝐧𝐞𝐜𝐨𝐧𝐣𝐨𝐮 𝐋𝐚𝐤𝐨𝐭𝐚
Probably the most accurate translation of his Lakota name, Mahpiya Icahtagya, would be Touch the Clouds (as opposed to Touch the Cloud). According to Buechel & Manhart, Lakota Dictionary (2002), the word mahpiya means "the clouds" (p. 193). The word is already plural. If you were speaking of a single isolated cloud, you would distinguish that by saying mahpiya ayaskapa. The Lakota word icahtagya means "touching, as a cup-board does a wall, or as a man leaning against the wall" (p. 101). — Ephriam Dickson
The name is also sometimes given as Mahpiya Iyapato. Buechel & Manhart 'Lakota Dictionary' p. 251 defines the verb iyapato as "To butt against, to be struck by; to press on, be cramped by e.g., a short moccasin". So this version has the sense of Pressed Up Against the Clouds. — Kingsley Bray
Touch the Clouds was the son of the prominent Minneconjou headman Lone Horn (who died shortly before the Sioux War of 1876-77). Touch the Cloud's uncle, Lame Deer, was one of the last Minneconjou to hold out.
Touch the Clouds was not at the Little Big Horn. Rather, he and his band were living at the Cheyenne River Agency on the Missouri River in June 1876, where documents show that he was counseling the Army: "Have compassion on us. Don't punish us all because some of us fought when we had to." (Touch the Clouds, in council at Cheyenne River Agency, July 29, 1876).
When the Army began preparing to surround the friendlies to confisgate their horses and arms in the fall of 1876, many of the Minneconjou fled the agency, including Touch the Clouds. They joined the hostiles about the first week of October 1876. The arrival of influential Minneconjou headmen like Touch the Clouds, Roman Nose, Bull Eagle and Spotted Elk introduced a more moderate element into the leadership within the northern village.
After the hostile camp scattered, Touch the Clouds' band settled on the Little Missouri River where Spotted Tail found them in February/March 1877 and persuaded them to come in. They accompanied the Brule chief to the Spotted Tail Agency where they surrendered their horses and guns in mid-April 1877. Touch the Clouds remained at this agency for the remainder of the year, serving as a sergeant in the Indian Scouts and accompanied Crazy Horse to Camp Robinson at the time of his death. When the Red Cloud and Spotted Tail Agencies were moved to the Missouri that fall, Touch the Clouds camp joined the Oglala at Red Cloud. He returned to his own agency at the Cheyenne River Agency in January/February 1878. Agent Irwin at Red Cloud wrote (Jan. 21, 1878): "I have the honor to state that the following named Indians (Minneconjous) have asked to be transferred to your Agency. Touch the Cloud, chief has been very obedient and orderly during his stay with me and with his band remained behind when all the others left here. Owing to his conduct I consider him as deserving of attention and respectfully request that the transfer meets with your approval." The list included Touch the Clouds and son, with 1 woman and 2 girls.
Touch the Clouds lived the remainder of his life as a prominent leader of his band at Cheyenne River.
Photo taken by C. M. Bell during the 1877 delegation to Washington when Touch the Clouds
would've gone along as a representative of the 'Northern' Lakota.

24/04/2024

𝐋𝐢𝐭𝐭𝐥𝐞 𝐂𝐫𝐨𝐰🪶🪶🪶
Little Crow (Dakota: Thaóyate Dúta; ca. 1810–July 3, 1863) was a chief of the Mdewakanton Dakota people. His given name translates as "His Red Nation," (Thaóyate Dúta) but he was known as Little Crow because of his grandfather's name, Čhetáŋ Wakhúwa Máni, (literally, "Hawk that chases/hunts walking") which was mistranslated.
Little Crow is notable for his role in the negotiation of the Treaties of Traverse des Sioux and Mendota of 1851, in which he agreed to the movement of his band of the Dakota to a reservation near the Minnesota River in exchange for goods and certain other rights. However, the government reneged on its promises to provide food and annuities to the tribe, and Little Crow was forced to support the decision of a Dakota war council in 1862 to pursue war to drive out the whites from Minnesota. Little Crow participated in the Dakota War of 1862, but retreated in September 1862 before the war's conclusion in December 1862.
Little Crow was shot and killed on July 3, 1863 by a settler.

23/04/2024

𝐎𝐟 𝐁𝐢𝐬𝐨𝐧 𝐚𝐧𝐝 𝐇𝐮𝐦𝐚𝐧𝐬🦬
I am the largest land animal in North America and my picture often symbolizes the American West during the time of settlers, wagon trains, Cowboys and Indians, and you will even see my image on some of your money.
You likely know me as the American Buffalo, although in technical terms some of you refer to me as Bison. By what name I am known to you is not as important as the role we have played throughout life history.
When the explorer Columbus landed on Turtle Island in the late 1400's, my family population was estimated at nearly 60,000,000 and our home range was the majority of what is now called the United States, with some of our Wood Bison cousins living in the area of Canada. By 1890, our estimated population was around one thousand as we neared total extinction from being hunted by settlers, and slaughtered by others to starve out the 'Indians'.
Although some of your ancestors of that time raised concerns about this slaughter, nothing was actually done to bring it to an end as the government encouraged this killing to meet their goal of containing the Plains Indians. Sadly, this apathy among your kind continues to this day as cattle ranchers have taken land once ours to range their cattle for profit. This may not raise alarm with some of you concerning us, but consider that the greatest slaughter of my family took place between 1850 and 1890, and if we were to be killed at the rate of 1000 per day, it would take 164 of your years to complete this cycle, and yet, humans were able to achieve this in less than 40 years. This gives you an idea of what my family endured at the hands of humans.
This demonstrates the mindset of those whose life quest was based on greed for land and genocide of a native people; those who lived in harmony with their surroundings knowing that how they treated the earth and her inhabitants would come back full circle to their way of life.
Native Americans had great respect for my family members and took what they needed without killing an entire herd. We were honored with song and dance and our spirits were respected with the ensuing hunt. Our numbers were not greatly affected by their hunting as we were prolific and maintained our ability to do our part in keeping the natural world in balance.
There are many things you can learn about yourself from my family as we all share this small planet together. Native People looked to nature for lessons, warmth and livelihood and realized that all natural things are teachers and speak to us if only we take time to listen.
The males in my family can grow to around 2000 pounds and nearly 6 feet high at the shoulders, and although we may seem to be slow and cumbersome, we can run to speeds of 35 miles per hour. This is good to remember when meeting others of your species so that you don't assume one thing about that person when something entirely different may be the case. When we graze, we continue to move so we do not lay waste to the land and our hooves loosen the earth as we walk, run, or wallow which in turn makes it easier for grasses to grow and critters to dig. This is a reminder to you that there will be times you must move quickly and times to move more at ease, but whatever your pace, be considerate of what you are doing to our Earth Mother and not destroy or disrespect what is around you.
Our great strength is needed to walk this journey we have been given and will teach you that there will be times in your own life that you will need great strength to continue on your path and reach your goals. When the snow is heavy and food is scarce, we will use our massive heads to push snow aside and find grasses lying underneath. Keep in mind that as we do this, so you also can use your head in stressful situations rather than giving in to panic. Look at the whole situation, use your head (emotions don't move snow very well) and keep going until you resolve the situation or find the grass you are looking for. The cold winds of change will figuratively blow through your life from time to time and emotional winters can be endured with the right type of insulation. Our heavy winter hair is a reminder to you of this and just as you see us shed this heavy coat in the spring, so you are reminded that there will come the day you can shed the concerns you had during that winter time that settled upon your path.
Native Americans wasted nothing we had to offer. Our bones were tools and weapons, our hides clothing and shelter, our bladders water and boiling bags, and even our tails made good fly swatters. They understood, and many still understand, that taking a life is a serious thing and when this must be done, honor should be a large part of the process leaving little to zero waste. Here I would ask you humans to think about how much waste is created on your earth walk as you eat and build homes, buy new things or just get tired of what you have had for a time. Settlers and hunters were known to kill us, take our tongues and hides and leave the rest to rot on the plains. Waste created by greed and lack of respect. We Buffalo had no need for landfills nor did we bury toxic waste beneath the skin of our Earth Mother. All worked in a beautiful cycle from our birth to our fertilizing the ground in our death and in feeding others.
If you see our story in some of your films, you will learn that we are very protective of our young and our herd works together for survival. Humans have much to learn here where difference seems to divide rather than bring together.
We have long been a celebrated part of nature with Native America and still hold that place with many who honor the respectful ways passed to them by the ones who have gone before them.
Where we once roamed free as was our birth right, now we are few in numbers and except for some of my family in your Yellowstone Park, most of us are in protected areas...fenced in and no longer free. In Yellowstone, your species still have issues with us and often ranchers will lure my family members outside of the Park and kill us the minute we cross some invisible line that has been drawn, all in the name of raising cattle on land once ours. Interestingly, our meat is much healthier than cattle but your species has a way of using the media to circumvent these truths. We have been accused of carrying a disease called 'brucellosis' which causes cattle to abort, and it has been shown with your science this is of low occurrence in my family but much higher among our Elk cousins; but still we are destroyed on our lands out of a fear that is without foundation.
I hope you will think of these things when you next see some of my family whether it be from a picture or in person, and remember that all of nature has something to say if only one would take time to listen.
My family and I appreciate those of you who work hard to help us survive and it is because of these caring humans and their efforts that our population is slowly coming back in these times.
Chief Dan George said in part,...'what we don't know, we fear...what we fear...we destroy' and I can only hope you will learn more about my family and the role we play in keeping things in balance. We do our part...may you do the same!

23/04/2024

Spotted Tail – Warrior, Chief & Negotiator
Spotted Tail (Siŋt Glesk, birth name T'at'aŋka Napca "Jumping Buffalo"; born c. 1823 - died August 5, 1881) was a Brul Lakota tribal chief. He was known as "The Orphan Negotiator." Although a great warrior in his youth, and having taken part in the Grattan massacre, he declined to participate in Red Cloud's War. He had become convinced of the futility of opposing the white incursions into his homeland; he became a statesman, speaking for peace and defending the rights of his tribe. He made several trips to Washington, D.C. in the 1870s to represent his people, and was noted for his interest in bringing education to the Sioux.

23/04/2024

I am just a wanderer here on earth,
A wandering soul,
When my time is up,
I'll quietly return home.
My soul will be free,
Like the morning wind,
I watch as day gives way to night,
Those who can no longer be here with me,
I know they're waiting for me to come home.
See you on the other side,
We'll be together again, like we used to be,
When I fought all my battles here.
My Own Poem.

22/04/2024

𝐓𝐫𝐢𝐛𝐚𝐥 𝐂𝐡𝐢𝐞𝐟 𝐋𝐮𝐜𝐲 𝐓𝐡𝐨𝐦𝐩𝐬𝐨𝐧 (𝟏𝟖𝟓𝟔-𝟏𝟗𝟓𝟔) 🔥🔥
Tribal Chief Lucy Thompson was an influential figure in the history of the Yurok tribe. Born in Northern California, she became the first person to document the history and culture of the Yurok people. Raised in tribal traditions, she learned English, worked at a paper mill, and began recording Yurok stories.
Despite her responsibilities as a wife and mother, Thompson continued writing about Yurok history and culture. Her book, "To the American Indian: Reminiscences of a Yurok Woman," is a significant contribution to Yurok heritage.
Thompson dedicated herself to preserving and promoting Yurok culture, sharing it with the world. She is celebrated as one of the tribe's greatest chiefs and writers. Her work plays a crucial role in preserving Yurok traditions and history for future generations.

22/04/2024

Native American sign language: Illustrated guides to 400 gestures
The illustrations below showing how to communicate using Native American/”Indian” sign language, come from two vintage sources — one in the ’50s, and the other (more comprehensive guide) from the ’20s.
Indian sign language (1954)
From The Golden Digest, Issue 1 (1954)
Once we had many Indian tribes in our country. They did not all speak the same language. But with sign language, one tribe could understand another. Here are some things they would say. Words shown: Sunset, yes, I/me/my, go/go away, horse/horse rider, buffalo, man, rising sun, tipi, you, night

22/04/2024

Congratulations to Lily Gladstone on her Golden Globe win for Best Actress in a motion picture!
Seeing an Indigenous woman deliver a speech on such a massive stage in the traditional Blackfeet language was such a moving movement for us all.
This is a HUGE step forward for Indigenous visibility in media and reminds us of the importance of Indigenous representation in the arts.
Gladstone began her speech in the Blackfeet language and translated to English: “I love everyone in this room right now! Thank you. I don't have words. I just spoke a bit of Blackfeet language, a beautiful community, nation that raised me. They encouraged me to keep going, keep doing this. I'm here with my mom, who even though she's not Blackefeet worked tirelessly to get our language into our classroom, so I had a Blackfeet language teacher growing up."
“This is an historic one. It doesn't belong to just me. I'm holding it right now. I'm holding it with all of my beautiful sisters, and the film at this table over here, my mother, standing on all of your shoulders. Thank you."
-Lily Gladstone, 2024 Golden Globes Speech
Your accomplishment stands as a shining example for Indigenous youth. We are immensely proud of you!�
From, Urban Indigenous Collective

21/04/2024

Two Guns White Calf (1872-1934)

Two Guns, the last Chief of the Pikuni Blackfoot Indians, was also known as John Two Guns and John White Calf. A widely held belief, by some historians, is that Chief Two Guns was the main model for the Indian Nickel. The Chief headed a secret group known as the “Mad Dog Society” whose purpose was to protect and sustain the Blackfoot Heritage. Chief Two Guns was very outspoken about US policies and the mistreatment of Native Americans. The Government, at the time, feared that Chief Two Guns might incite the Blackfoot warriors to a confrontation in order regain their lands, thus painting the Chief in a not so favorable light. The story was spread by US Officials that his image was not on the coin, attributing the likeness to a composite of three Native Americans: Two Moons, Big Tree and Iron Trail. Chief Two Guns was a publicity representative for the Northern Pacific Railroad and a local fixture for the tourists at Glacier National Park. He was a great statesman working for the Native American rights with Presidents and other key figures.

21/04/2024

Geronimo, Indian name Goyathlay (“One Who Yawns”), (born June 1829, No-Doyohn Canyon, Mex.—died Feb. 17, 1909, Fort Sill, Okla., U.S.), Bedonkohe Apache leader of the Chiricahua Apache, who led his people’s defense of their homeland against the military might of the United States.
For generations the Apaches had resisted white colonization of their homeland in the Southwest by both Spaniards and North Americans. Geronimo continued the tradition of his ancestors from the day he was admitted to the warriors’ council in 1846, participating in raids into Sonora and Chihuahua in Mexico. He was further embittered by the death of his mother, wife, and children at the hands of Mexicans in 1858. He then rose to the leadership of a band of warriors by exhibiting extraordinary courage, determination, and skill in successive raids of vengeance upon Mexicans. In 1874 some 4,000 Apaches were forcibly moved by U.S. authorities to a reservation at San Carlos, a barren wasteland in east-central Arizona. Deprived of traditional tribal rights, short on rations, and homesick, they turned to Geronimo and others who led them in the depredations that plunged the region into turmoil and bloodshed.
In the early 1870s Lieutenant Colonel George F. Crook, commander of the Department of Arizona, had succeeded in establishing relative peace in the territory. The management of his successors, however, was disastrous, and spurred by Geronimo, hundreds of Apaches left the reservation to resume their war against the whites. In 1882 Crook was recalled to Arizona to conduct a campaign against the Indians. Geronimo surrendered in January 1884, only to take flight from the San Carlos reservation in May 1885, accompanied by 35 men, 8 boys, and 101 women. Crook threw his best men into the campaign, and 10 months later, on March 27, 1886, Geronimo surrendered at Cañón de Los Embudos in Sonora. Near the border, however, fearing that they would be murdered once they crossed into U.S. territory, Geronimo and a small band bolted. As a result, Brigadier General Nelson A. Miles replaced Crook as commander on April 2.
During this final campaign no fewer than 5,000 white soldiers and 500 Indian auxiliaries were employed at various times in the apprehension of Geronimo’s small band. Five months and 1,645 miles later, Geronimo was tracked to his camp in the Sonora mountains. At a conference (Sept. 3, 1886) at Skeleton Canyon in Arizona, Miles induced Geronimo to surrender once again, promising him that, after an indefinite exile in Florida, he and his followers would be permitted to return to Arizona. The promise was not kept. Geronimo and his fellow prisoners were put at hard labour, and it was May 1887 before he saw his family. Moved to Fort Sill, in Oklahoma Territory, in 1894, he at first attempted to “take the white man’s road.” He farmed and joined the Dutch Reformed Church, which expelled him because of his inability to resist gambling. He never saw Arizona again, but, by special permission of the War Department, he was allowed to sell photographs of himself and his handiwork at expositions. Before he died, he dictated to S.S. Barrett his autobiography, Geronimo: His Own Story.

21/04/2024

Elsie Vance Chestuen was born in 1873, her Indian name was Chestuen. Her mother was Dilth-cley-ih, daughter of the Apache Chief Bidu-ya, Beduiat known as Victorio. Elsie's father is unknown, her mother married Mangus who was the son of Mangas Coloradas, Chief of the Chiricahua Apaches.Elsie was sent to the Carlisle Indian Industrial School on 4th November 1886 when she was 13 years old,she was enrolled as Elsie Vanci. Carlisle and other schools like this have been a contentious issue with the Native Americans, many say that children were forced to leave their families at very young age. They were forced to change their Indian names and give up their cultures, languages, and religion.
Elsie was only at Carlisle school for 3 years.On the 30th of May 1889, when she was 16 years old, she was sent to Alabama due to illness, she stayed with another Indian lady called Mollie. Elsie must have moved back to her home at some stage, as she died at Fort Sill on April 15th 1898, from tuberculosis. She was 26 years old, Elsie Vance Chestuen, is buried at the Beef Creek Apache Cemetery in Oklahoma.

20/04/2024

In 1889, the Reverend William Work Carithers arrived onto the established Kiowa, Comanche, and Apache reservation. He came from Pennsylvania and established the Reformed Presbyterian Cache Creek Indian Mission west of present-day Apache, Oklahoma.
Carither's mission was to introduce Christianity to the tribal people and teach necessary skills to allow them to safely exist in a white man's world. With his goal of helping people, tribal families were guided by his goodwill to know the different ways of the non-natives.
In addition, a mission school was established for the children of the community.
One of the many students who attended the school was Mary Poafpybitty. From an interview in 1967, she recalled staying at the mission school with other students. All of the children stayed at the school, ate meals at the school, and did not go home. They were taught the important skills of reading and writing. When the school shut down in May, the parents came to take their children back home. After the summer, she shared that students returned to the Cache Creek Mission School and remained all winter. She did not attend the Fort Sill government school.
Of the church staff, the workers taught them about stories from the Bible, how to read the Bible, and study the Bible. With regard to the mission workers, Mary voiced the following:

"They were all missionaries. Everyone of them and our superintendent, he was a preacher . . . him and his wife, they were really nice people." She added "I really did enjoy that school."

In 1918, the Cache Creek Mission School closed it's doors.

Outstanding picture of Chappy Poafpybitty and her beloved daughter, Mary Poafpybitty, circa 1897. Photograph courtesy of Bates Studio, Lawton, Oklahoma. Additional information from the University of Oklahoma, Western History Collections, Doris Duke Collection.

20/04/2024

At a chance meeting in the 1850's between white men and Comanches at Nocona's village near the Canadian River, the captive Cynthia Ann was identified and seen fully participating in Comanche life at her village. When asked if she would return to her Parker family, she could only shake her head and point to her children. Cynthia Ann with her Comanche name of Naduah had chosen all the practices and ways of the Comanches.
As Cynthia Ann's mother dearly wanted her to return home, her brother John Parker was directed to bring her back to her family. However, he shared that Cynthia Ann "refused to listen to the proposition, saying that her husband, children, and all that she held most dear, were with the Indians, and there she should remain."
On December 18, 1860, Lawrence Sullivan Ross and the Texas Rangers seeking Comanche held white captives attacked a Comanche camp on Mule Creek near the Pease River. The Battle of Pease River resulted in three tribal members captured, two of which included Cynthia Ann and her infant daughter. After the fight, her Uncle Isaac Parker took them to his home close to Birdville. Cynthia Ann Parker lived for some twenty four years as a member of the Comanche tribe.
Magnificent touching photograph of Chief Quanah Parker sitting beside a portrait picture of his mother Cynthia Ann Parker and his sister Prairie Flower in the Star House, ca. 1897. The mother and daughter picture was done by a Fort Worth photographer in January of 1861.

20/04/2024

BRAVE WOLF & CORN WOMAN, 1901. The fine portrait was by Miles City (Montana) photographer L.A. Huffman at the Tongue River (Northern Cheyenne) Indian Reservation. The photo was taken when historian Olin Wheeler interviewed warriors 25 years after Custer’s Last Stand. Brave Wolf fought at the Little Big Horn in 1876, surrendered with Chief Two Moon's band in 1877, and became a scout for Col. Nelson A. Miles. For 10 of his earlier years, Brave Wolf had endured the rigors of a Contrary Warrior (Hohnóhkao'o), riding into battle mounted backwards. He could not associate with others as an equal, lived alone and apart, slept without a bed.
Brave Wolf was a medicine man. The buffalo skull was used in the healing and spiritual ceremonies at the sweat lodge. If using a PC, click image to enlarge and better see detail

19/04/2024

WHITE MOUNTAIN APACHE SCOUTS, WITH PEACHES CENTER c.1885:
Apaches are also known for their sense of humor. So, one day Peaches was part of a homeward bound raiding party that stopped to rest. He dozed off, and woke up to find only his horse as a companion. Transported by rage, he went and enlisted as a scout. General Crook took a liking to him, and made Peaches his personal scout. He accompanied the general into the Sierra Madres, Mexico for surrender talks with Geronimo. Some of his descendants are at San Carlos to this day.
Photo Courtesy~Pinterest

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