History
Cheyenne Tribe
The Cheyenne Tribe is a Native American group with a rich history of nomadic hunting and warrior traditions. They originally lived in the Great Plains region of the United States, and were known for their skilled horsemanship and participation in conflicts with European settlers and other Native American tribes. Today, the Cheyenne people continue to preserve their cultural heritage through traditional ceremonies and events.
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5 Key excerpts on "Cheyenne Tribe"
- Joseph Jablow(Author)
- 2020(Publication Date)
- Barakaldo Books(Publisher)
The purpose of this chapter is, therefore, not merely to summarize generally the information provided by the foregoing authors. It attempts to re-evaluate certain historical data with regard to their effect upon the Cheyenne and to incorporate into the total picture the recently acquired archaeological information on that tribe. {11} In tracing their movements from the northeast into the Great Plains both documented history and native traditions have been relied upon. As regards native sources, for present purposes it is sufficient to indicate that the migration legends and traditions of the Cheyenne clearly point to a Central Algonkian provenience, probably on the Canadian side of the Great Lakes. {12} This evidence is supported by the fact that when the first casual references are made to them by the early French explorers, traders and cartographers, they are located in south central Minnesota. In addition, there are Dakota traditions to the effect that the Cheyenne were already living in the Minnesota River valley when the former first came there. {13} On the whole, they seem to have been a small Algonkian-speaking group whose destiny became linked more closely, during the latter part of the seventeenth and early eighteenth centuries, with their Siouan neighbors than with their linguistic and early cultural congeners. Since oral traditions are primarily useful in denoting general trends and directions in the past life of a people, we shall begin our inquiry with a consideration of the factual data contained in European historical records. The first reference to the Cheyenne appears on a map of Joliet and Franquelin which, according to Neill, was apparently made before 1673. {14} They are here called “Chaiena” and are listed together with seven other tribes on the east side of the Mississippi River some distance above the Wisconsin. The “Siou” are also shown on the same side below this group of tribal names
eBook - ePubTribal Worlds
Critical Studies in American Indian Nation Building
- Brian Hosmer, Larry Nesper, Brian Hosmer, Larry Nesper(Authors)
- 2013(Publication Date)
- SUNY Press(Publisher)
29. I refer to anthropological, sociological, and historical scholarship that has assigned the term specific meanings. The term “Indian tribe” has certainly developed more nebulous but equally powerful meanings in American popular culture. It is important to note that the term also has been appropriated by Native peoples, including as a marker for their own sovereign cultural communities in political discourse.30. Susan R. Sharrock, “Crees, Cree-Assiniboines, and Assiniboines: Interethnic Social Organization on the Far Northern Plains,” Ethnohistory 21, no. 2 (1974): 95.31. Morton H. Fried, “On the Concept Of “Tribe” and “Tribal Society,” in Essays on the Problem of Tribe, ed. June Helm, Proceedings of the American Ethnological Society (Seattle: University of Washington Press, 1968), 8.32. Ibid., 9. 33. Ibid., 14. 34. Grinnell was an ethnographer who began working with the Northern Cheyenne in 1890 and worked with both the Southern and Northern groups throughout his career.35. George Bird Grinnell, The Cheyenne Indians, 2 vols., vol. 1 (Lincoln: University of Nebraska Press, 1972), 2.36. Ibid., 4. 37. Ibid.38. By the 1830s the Cheyenne lived from Montana to the Platte and Arkansas Rivers and had created varied alliance networks. Some scholars believe that the Cheyenne on the northern plains lived too separately from those on the southern plains to consider the Cheyenne a unified people after 1830.39. E. Adamson Hoebel, The Cheyennes: Indians of the Great Plains (Minneapolis: University of Minnesota Press, 1978), 10.40. Ibid. Hoebel stated that, “One of the last great ceremonial gatherings of the entire Cheyenne nation was held in late August, 1842.” 41. Ibid., 11. For Hoebel, the Northern and Southern Cheyenne would exist as two distinct entities in terms of their political and legal dealings with each other and with the United States.42. Donald J. Berthrong, The Southern Cheyennes, The Civilization of the American Indian (Norman: University of Oklahoma Press, 1972), 50, 75.43. Peter J. Powell, The Cheyennes, Ma?Heo?O's People: A Critical Bibliography
eBook - ePubA Sovereign People
Indigenous Nationhood, Traditional Law, and the Covenants of the Cheyenne Nation
- Leo K. Killsback(Author)
- 2020(Publication Date)
- Texas Tech University Press(Publisher)
Tsėhéstáno naa Xamaevo ̍ êstaneo ̍ o: The Cheyenne Nation and Indigenous PeoplesA first principle of Indian conduct was: Be generous to all Indians.—Wooden Leg (Northern Cheyenne) 3B efore the Cheyennes had horses, they traveled by foot and used dogs as beasts of burden. After the Great Unification, the Tsétsêhéstâ hese and Só̍ taeo̍ o continued to camp separately, periodically uniting for ceremonial purposes. The two nations were strong allies and thus conscious of other Indians that likely posed the same threats as did the Hóheeheo̍ o. Standing in the Morning, a Só̍ taeo̍ o, recalled that Vóetséna̍ e (Lime) spoke against meeting other Indians to the point of starvation:Among the band of Sutaiu there was a great chief. There was a big camp of Sutaiu, and many hostile people against them. The band of Sutaiu were told by the chief not to leave the camp. Keeping close together they were nearly starving. The head chief said, “Do not meet any of the hostile people who want to fight us until they do something to us. We are not going to make any trouble first.” In those days, everyone obeyed the word of the chief.4The Cheyennes called all Indigenous peoples of the known lands xamaevo̍êstaneo̍o, which means “ordinary, original people.” Before the arrival of the horse, the Cheyennes were a small nation and did not trust other Indigenous nations. The Cheyennes, however, were familiar with and friendly to a few nations they interacted with around their homeland. Occasionally they found evidence of other Indigenous peoples, especially those who encroached onto traditional planting grounds to steal corn or those who used their antelope pits. Despite the threats of violence from other nations, the core of Cheyenne Nation etiquette was rooted in the principles and teachings of their two covenants: the Maahótse and the Ésevone.Table 9.1. Indigenous Nations Identified in 1910
Available until 27 Jan |Learn more- Loretta Fowler(Author)
- 2003(Publication Date)
- Columbia University Press(Publisher)
32In 1851 a council was held near Fort Laramie in which Arapaho, Cheyenne, and several bands of Teton Sioux camped alongside Assiniboine, Crow, Shoshone, Mandan, Hidatsa, and Arikara from north of the Platte River. This was a gathering of about 10,000 Indians. One thousand Sioux warriors paraded on horseback, singing, through the camps in columns four abreast. The Cheyenne parade followed. The government attempted to secure consent to travel through (not settle in) the tribal territories and to curtail intertribal warfare. Federal officials also insisted that the Teton, Cheyenne, and Arapaho each select a head chief to act as representative and spokesman. The Teton, organized into many politically autonomous bands, were uncomfortable with this kind of centralization of authority, and the man selected was assassinated subsequent to the treaty council. The Arapaho had a theocratic tradition that helped validate intermediary chieftainship: Arapaho men were organized into age-graded societies supervised by elderly priests, and wives were incorporated into this ceremonial structure. Decisions made by priests (one of whom kept the tribal medicine bundle , the Flat Pipe) had supernatural sanction and obligated all the Arapaho. Thus, when the priests validated the selection of the chiefs, they could count on cooperation. The Cheyenne military societies drew men from different bands, but often individuals joined the society of a close relative. The societies were competitive and largely self-governing. The tribal religious ceremonies were directed by priests and policed by one of the military societies. Tribal medicine bundles helped provide a charter for conduct and a symbol of identity, but the priests of the two bundles (Medicine Hat and Arrows) could not make decisions on behalf of all the Cheyenne. Hoping to mobilize support for the treaty, the Cheyenne selected their Arrow bundle keeper as head chief.33
- Bruce E. Johansen(Author)
- 1998(Publication Date)
- Greenwood(Publisher)
When the Cheyennes were moving, without fixed lodgings, this power was exercised by the wife of the Hat Keeper, who could declare asylum by embracing a person who was being pursued on a criminal charge. FURTHER READING Champagne, Duane. American Indian Societies: Strategies and Conditions of Political and Cultural Survival. Cambridge, MA: Cultural Survival, 1989. Page 51 Grinnel, George Bird. The Cheyenne Indians: Their History and Ways of Life. 1923. New York: Cooper Square Publishers, 1962. Hoebel, E. Adamson. The Law of Primitive Man. Cambridge, MA: Harvard University Press, 1954. Llewellyn, Karl N., and E. A. Hoebel. The Cheyenne Way: Conflict and Case Law in Primitive Jurisprudence. Norman: University of Oklahoma Press, 1941. McNickle, D’Arcy. They Came Here First: The Epic of the American Indian. New York: Harper & Row, 1975. CHICKASAW POLITICAL AND LEGAL TRADITIONS The first recordings of the Chickasaw people are from the expedition of Hernando de Soto dating from about 1539–1540. The Soto accounts say that the Chickasaw were a numerous people with large areas under cultivation, and their leader was carried about on the shoulders of men. Although there is little more information given by the Soto manuscripts, the Chickasaw principal chief appears to have been a ‘‘godking’’ who was honored as a sacred person. Most likely the Chickasaw shared in the Mississippi Culture of A.D. 800 to A.D. 1600, which was characterized by increasing dependency on agriculture, religious centralization, powerful priesthoods, and towns centered around platform mounds. As in later years, the Chickasaw were most likely organized into two phratries consisting of numerous matrilocal and matrilineal clans. Most likely the Chickasaw population was larger before 1600 than when better records became available in the early 1700s.
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