Leo K. Killsback - A sacred people : indigenous governance, traditional leadership, and the warriors of the Cheyenne nation

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A Sacred People

A Sacred People

Indigenous Governance, Traditional Leadership, and the Warriors of the Cheyenne Nation

Leo K. Killsback

Texas Tech University Press

Copyright 2020 by Leo K. Killsback

All rights reserved. No portion of this book may be reproduced in any form or by any means, including electronic storage and retrieval systems, except by explicit prior written permission of the publisher. Brief passages excerpted for review and critical purposes are excepted.

This book is typeset in Sabon MT Pro. The paper used in this book meets the minimum requirements of ANSI/NISO Z39.48-1992 (R1997).

On the cover and frontis: Woir-Oqtuimanists (Man on a Cloud) Peace Medal and Headdress; Unidentified Man Nearby ; 1892. Photograph by James Mooney (18611921), National Anthropological Archives, Smithsonian Museum Support Center, Suitland, Maryland (NAA INV 06109800, OPPS NEG 281 B).

Library of Congress Cataloging-in-Publication Data is on file.

ISBN (paper): 978-1-68283-035-2

ISBN (ebook): 978-1-68283-051-2

19 20 21 22 23 24 25 26 27/ 9 8 7 6 5 4 3 2 1

Texas Tech University Press

Box 41037

Lubbock, Texas 79409-1037 USA

800.832.4042

ttup@ttu.edu

www.ttupress.org

For Maela, Leon, and Tasbah

Contents

Part IV: Colonizing and Decolonizing
the Tshstno

Illustrations

Waatu , Conqueror xix

Cheyenne perceptions of time and history 13

Anonymous Cheyenne drawing of two men performing a ceremony 31

The first four original bands of the Tsetsehestahese 38

The first five bands of the United Cheyenne Nation 44

The ten bands of the United Cheyenne Nation and the two sacred covenants 46

The twenty bands of the United Cheyenne Nation 56

Cheyenne man with two children 64

Jim Frosts wife and two children , 1892 66

A young Cheyenne boy 68

The medicine wheel camp formation 97

Mary, Daisy, and two boys 99

The chiefs lodge camp circle 110

Scalp Cane and his clan 113

Nakoimens (Bear Wings) with his wife 118

The four sacred responsibilities of the Vehoo'o 122

The balance of power and shared responsibility among the Vehoo'o 124

The balance of political power and shared authority between the Vehoo'o and the Notaxeo'o 125

The balance of ceremonial power and shared authority among the Four Sacred Entities 126

Son of Jesse Bent 140

Yellow Nose drawing of ceremonial figures with full body paint 170

The balance of power and shared responsibility among the four original Notaxeo'o 171

The balance of power and shared responsibility among the four merged Notaxeo'o 176

Cheyenne and Arapaho social dance , 1903 180

The balance of power and shared responsibility among Notaxevehoo'o (Warrior Society Chiefs) 190

The balance of power and shared responsibility among the eight United Notaxeo'o 193

Wife and four daughters of Man on a Cloud with ornaments, near wood frame building , 1892 197

The four sacred responsibilities of the Notaxeo'o 204

Two women (Incl. Pauline Warren) and a child 210

Note on the Terminology: Tribe

T hroughout the book , I refer to American Indian nations, not as tribes, but as nations. I did not change the terms when using direct quotes, and I understand that informants had different meanings when identifying different nations, bands, or villages and using the terms interchangeably; each, however, are different concepts among the Cheyennes. I capitalize the terms Tribe and Tribal when referencing modern offices of leadership and the entities that include the terms in their title (i.e., Northern Cheyenne Tribal President and Northern Cheyenne Tribal Council). I also use the term tribal to define tribal sovereignty and tribal leadership as concepts, following the principles found in tribal sovereignty, tribal law, and tribal government, which are all ideas that refer to the political relationship that Indian nations have with the US government and, more important, they are concepts that predate this relationship. I used the term subnation when referencing the S'taeo'o and the Tstshsthese. As we begin to decolonize these definitions, I believe we will begin to rely on our own indigenous languages, which unfortunately cannot easily be understood or accepted by outsiders, especially mainstreamers who may rely on the English language to define concepts.

Preface

I n 1680 , the political, cultural, and spiritual influence of Tshstno extended to the north to parts of modern Canada, to the southwest in modern New Mexico, and to the east along the Mississippi River. Around 1750, the Tshstno had developed into a powerful nation with the political complexity that rivaled any government of any society on earth at that time. It also had a military organization and alliances that matched their white American neighbors to the east. When the United States declared independence from British rule in 1776, the Tshstno had already developed into a nation that arguably exceeded the Americans in diplomacy, justice, peacemaking, and ecological consciousness. I intend to explore this argument in this book and its companion volume, A Sovereign People: Indigenous Nationhood, Traditional Law, and the Covenants of the Cheyenne Nation.

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