William Haas Moore - Chiefs, agents & soldiers: conflict on the Navajo frontier, 1868-1882
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Chiefs, agents & soldiers: conflict on the Navajo frontier, 1868-1882
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Library of Congress Cataloging-in-Publication Data
Moore, William Haas, 1947 Chiefs, agents, and soldiers: conflict on the Navajo frontier, 18681882 / William Haas Moore.1st ed. p. cm. Includes bibliographical references and index. ISBN 0-8263-1475-9 1. Navajo IndiansHistory. 2. Navajo IndiansGovernment relations. 3. Indians of North AmericaGovernment relations 18691934. I. Title E99.N3M687 1994 973'.04972dc20 93-35896 CIP
1994 by the University of New Mexico Press All rights reserved. First edition
Page v
To Ginny
Page vii
Contents
Figures and Maps
viii
Preface
ix
Acknowledgments
xxiii
1. Exile
1
2. The Return Home
33
3. Frank Tracy Bennett
53
4. Grant's Peace Policy
75
5. Thomas Keam and the Christians
97
6. William F.M. Arny
115
7. The Fall of Arny
137
8. Settlers Arrive
161
9. Witches
185
10. Threat of War
209
11. Bennett and Eastman
235
12. The Decline of the Chiefs
253
Conclusion
275
Notes
287
Bibliography
333
Index
345
Page viii
Figures
(following page 136)
1. Manuelito, War Chief of the Navajo, in 1874
2. Pachie Poses for Ben Wittick, c. 18831885
3. A Navajo Medicine Man at Fort Wingate, New Mexico, in 1885
4. Navajo ScoutsPedro, Gayetenito, and Bizizin 1886
5. Largo, A Navajo Scout, in 1886
6. From Left: Black Horse and Squeezer, c. 1905
7. Henry "Chee" Dodge, c. 1883
Maps
Navajo Reservation
37
Navajo Lands
39
Page ix
Preface
The history of conflict between American Indians and the United States is partially explained and greatly confused by crucial American myths. Although they tell important truths about the people who composed them, they often limit explanations to landmark events that become static symbols of catastrophe or of resolution. Unfortunately, they neglect to tell us much about times after these events. Paradoxically, in a field dominated by myth, Native American myths receive little attention.
According to the Navajos, life began in the womb of the earth in the Black World, a small universe inhabited by Mist Beings. Among the first of these supernatural spirits was the trickster, Coyote, and it was within this embryonic world that the Navajo pantheon was born. First Woman was formed when yellow and blue clouds merged in the West; she represented darkness and death. In classic duality, another god, First Man, who symbolized dawn and became known as the Life Giver, emerged in the East. After four tries, he managed to meet First Woman. Despite this fortunate union, the Black World was quickly overpopulated, and the beings living there fought among themselves.1
Movement was the answer. Floating upward, the beings traveled east into the Blue World, a land already inhabited by other creatures. This new universe was a place of sorrow that did not have room for everybody. After making sacrifices, the supernatural people were able to journey south and up to the Yellow World.2
Although not large enough to hold all the beings, the new world was larger than the areas below. It was inhabited by many spirits. Among them was Water Monster, who had a baby. First
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