#ioway tribe

[hereforalltheblackhilli]

Shout out to Ioway Bee Farm! Their stuff is amazing, cute, and smells like really pure honey!

My wife is in love with the chubby bear candles!

@iowaybeefarm

https://iowaybeefarm.com/

#ioway bee farm #chubby bear #beeswax #native tribe

[uijayi]

Half of all U.S. states, 25 to be exact, carry Native American names. Today we will be taking a look at the 14 states and the meanings of their names. They will be listed in alphabetical order.

1. Alabama: Named after the Alabama, or Alibamu tribe, a Muskogean-speaking tribe. Sources are split between the meanings 'clearers of the thicket' or 'herb gatherers'.

2. Alaska: Named after the Aleut word "alaxsxaq", which means "the mainland"

3. Arizona: Named after the O'odham word "alĭ ṣonak", meaning "small spring"

4. Connecticut: Named after the Mohican word "quonehtacut", meaning "place of long tidal river"

5. Hawaii: Is an original word in the Hawaiian language meaning "homeland"

6. Illinois: Named after the Illinois word "illiniwek", meaning "men"

7. Iowa: Named after the Ioway tribe, whose name means "gray snow"

8. Kansas: Named after the Kansa tribe, whose name means "south wind people"

9. Kentucky: Origins are unclear, it may have been named after the Iroquoian word "Kentake", meaning "on the meadow"

10. Massachusetts: Named after the Algonquin word "Massadchu-es-et," meaning "great-hill-small-place,”

11. Michigan: From the Chippewa word "Michigama", meaning "large lake"

12. Minnesota: Named after the Dakota Indian word “Minisota” meaning “white water.”

13. Mississippi: Named after the river which was named by the Choctaw, meaning “Great water” or “Father of Waters.”

14. Missouri: Named after the Missouri tribe whose name means "those who have dugout canoes"

[kimberly40]

In the United States 🇺🇸 around twenty five states are of Native American origin.

Alabama- named for the Alabama or Alibamu Muskogean tribe means “clearer’s of the thickets.

Alaska- named for the Aleut word Alaxsxqua means mainland.

Arizona- named for an O’odham word Alisonak meaning “small spring”.

Arkansas- origin uncertain Alkansia south west people Alkansas.

Connecticut-named after a Mohican word Quonehtacut , means place of long tribal river.”

Dakota North/South a Dakota word meaning Friends or Allies.

Hawaii- is an original Hawaiian word meaning “homeland”.

Illinois-named after the Illinois word Illniwek meaning men.

Iowa-named for the Ioway Tribe whose name means “gray snow”.

Kansas- named for the Kansa Tribe whose name means “South Wind People “.

Idaho-not known origin but thought to be a “Gem of the Mountains “.

Indiana-presumably named for the people living along the river or natives living near western Pennsylvania.

Kentucky- origins unclear it may have been Iroquoian name Kentake” meaning the meadow land of tomorrow.

Massachusetts- named for the Algonquin word Massadchu-es et means “ great hill-small place”.

Michigan- from Chippewa word Michigama “ meaning large lake “.

Minnesota- named for the Dakota Indian word Minisota meaning “white water or mist with smoke “.

Mississippi-named for the river by the Choctaw Tribe meaning “Great Waters or Father of Waters”.

Missouri-named for the Missouri Tribe means “Dugout Canoes”.

Oklahoma- Choctaw Nation means “Land of the Red Men”.

Tennessee- Cherokee origin from the tribe living on the Tanassee or Tennese River means “Bend in the River”.

Utah- named for the Ute Tribe that lived there

Wisconsin- named for its principal river means “Wild Rushing Channel” also refers to holes in its banks for nesting birds.

Wyoming- from the Delaware or Leni-Lanape word mouth-wari-wama means “Mountains and Valleys alternated”.

#united states #native american #us states

[raviosprovidence]

Ao3 may be important to fandom history but it goes over its donation requirement (50k every few months) in SPADES (They just finished donations and made over 250k). Ao3 defends its hosting of unchecked glorified racism, pedophilia, and incest. it's also unfinished and its filter system is broken and amasses hundreds of thousands of dollars that it is most definitely not using all of.

So here's a small list of suggestions of who you could be donating to instead. Ao3 bootlickers and people who reblog just to spite donate to a03 will be blocked.

The internet archive which is fighting a losing battle against greedy corporations who want to control the internet even more than they already are

Help out WGA strikers (This Link can tell you where you can donate): If you care about the people who actually make the shows you write fanfic about, or about the screenwriting industry at all, please help out. This is a fight against screwing over writers financially and the fight against AI replacing them.

The Quileute tribe (you know, the one in Twilight) needs to move to higher ground and is still seeking donations

Buying anything from the Ioway Bee Farm helps support a Native American tribe in need AND gets you high quality and sustainable products made from bees.

RIP medical debt is a charity that buys up people's medical debt on the cheap and forgives it. 1$ donated can erase 100$ of debt. Genuinely life changing

Literally other people on tumblr! There are so many gofundme's and people who are genuinely sick or homeless and need help and money. And most of the time they aren't scams! And sometimes you can get art or fic requests as well! But just do a good deed

I hesitate saying Wikipedia because although it is 10x more useful than a03 The site has way more funds than it needs so donate cautiously.

And because I am fortunate enough to do so, i'm putting my money where my mouth is. I don't expect praise for doing so. It's the bare minimum.

#anti a03 #fandom #fandom wank #of course i can't compile everything but i'll do what i can #also inb4 'oh why didn't you just give us the links to these instead of trashing ao3??" because it's effective at generating attention #and it's unfortunately how things get around on this site #you gotta play the game to win the prizes #if even one person shrugs off donating to a03 and donates to one of these causes instead then my job is done

[ace-attorney-dms]

Happy Thanksgiving to my US mutuals! And I acknowledge that I currently inhabit the ancestral home of the Chickasaw, Osage, and Quapaw nations and the Illini, Ioway, Kickapoo, and Otoe-Missouria tribes.

[sethshead]

“Half of all U.S. states, 25 to be exact, carry Native American names. Today we will be taking a look at the 25 states and the meanings of their names. They will be listed in alphabetical order.

“1. Alabama: Named after the Alabama, or Alibamu tribe, a Muskogean-speaking tribe. Sources are split between the meanings 'clearers of the thicket' or 'herb gatherers'.

“2. Alaska: Named after the Aleut word ‘alaxsxaq’, which means ‘the mainland’

“3. Arizona: Named after the O'odham word ‘alĭ ṣonak’, meaning ‘small spring’

“4. Connecticut: Named after the Mohican word ‘quonehtacut’, meaning ‘place of long tidal river’

“5. Hawaii: Is an original word in the Hawaiian language meaning ‘homeland’

“6. Illinois: Named after the Illinois word ‘illiniwek’, meaning ‘men’

“7. Iowa: Named after the Ioway tribe, whose name means ‘gray snow’

“8. Kansas: Named after the Kansa tribe, whose name means ‘south wind people’

“9. Kentucky: Origins are unclear, it may have been named after the Iroquoian word ‘Kentake’, meaning ‘on the meadow’

“10. Massachusetts: Named after the Algonquin word ‘Massadchu-es-et,’ meaning ‘great-hill-small-place,’

“11. Michigan: From the Chippewa word ‘Michigama’, meaning ‘large lake’

“12. Minnesota: Named after the Dakota Indian word ‘Minisota’ meaning ‘white water.’

“13. Mississippi: Named after the river which was named by the Choctaw, meaning ‘Great water’ or ‘Father of Waters.’

“14. Missouri: Named after the Missouri tribe whose name means ‘those who have dugout canoes’"

h/t Pomu

[reddancer1]

states with Indian names

Half of all U.S. states, 25 to be exact, carry Native American names. Today we will be taking a look at the 25 states and the meanings of their names. They will be listed in alphabetical order.

1. Alabama: Named after the Alabama, or Alibamu tribe, a Muskogean-speaking tribe. Sources are split between the meanings 'clearers of the thicket' or 'herb gatherers'

.2. Alaska: Named after the Aleut word "alaxsxaq", which means "the mainland"

3. Arizona: Named after the O'odham word "alĭ ṣonak", meaning "small spring"

4. Connecticut: Named after the Mohican word "quonehtacut", meaning "place of long tidal river"

5. Hawaii: Is an original word in the Hawaiian language meaning "homeland"

6. Illinois: Named after the Illinois word "illiniwek", meaning "men"

7. Iowa: Named after the Ioway tribe, whose name means "gray snow"

8. Kansas: Named after the Kansa tribe, whose name means "south wind people"

9. Kentucky: Origins are unclear, it may have been named after the Iroquoian word "Kentake", meaning "on the meadow"

10. Massachusetts: Named after the Algonquin word "Massadchu-es-et," meaning "great-hill-small-place,”

11. Michigan: From the Chippewa word "Michigama", meaning "large lake"

12. Minnesota: Named after the Dakota Indian word “Minisota” meaning “white water.”

13. Mississippi: Named after the river which was named by the Choctaw, meaning “Great water” or “Father of Waters.”

14. Missouri: Named after the Missouri tribe whose name means "those who have dugout canoes"

[tigermike]

White Cloud (1880)

He was born May 15, 1840, son of Francis White Cloud and Mary Many Days Robidoux. His Ioway name was The-gro-wo-nung. On the paternal side, he was grandson of Mahaska, for whom White Cloud, Kansas, is named. On the maternal side, he was grandson of Joseph Robidoux IV, founder of St. Joseph, Missouri and his second wife, whose name is unknown.[2] His parents founded one of the main families of Métis people who played a major role in the 19th century fur trade in Missouri and Kansas. Another prominent Métis family, that of Joseph Dorian, was likely related to two of James' wives. His father was killed in 1859 in a skirmish with the Pawnee.

He served as Chief of the Ioway Indian Nation from 1865 until his death in 1940.

On February 28, 1867, James married a full-blooded Ioway named Pumpkin Vine (Wy-to-hum-gra-mee), later known as Grandma Louise White Cloud. She lived from 1848 to 1914 and was the daughter of Sho-tom-he and his wife Daw-ya-ma-mee. Of their two sons, only Lewis White Cloud grew to maturity.

Ioway custom allowed as many wives as a man could afford and, in 1874, while still married to Pumpkin Vine, James married Lydia Dorian, an Ioway woman. James and his two wives lived in the same house. James and Lydia divorced in 1875. James' third marriage was in 1875 to Sallie Dorian of the Sac and Fox Nation. They had two children, Emma Little Crow and Joseph White Cloud, and they divorced in 1883. His fourth wife was Josie Dorian, an Ioway. They married in 1884 and divorced in 1885.

James received 160 acres of land in northeast Brown County on the Ioway Reservation, 100 acres of which was in cultivation. The farm had a three-room house, with outbuildings, a well, and a bark mill, the only one on the reservation.

James and his granddaughter Louise White Cloud both died in 1940 and were buried in Tesson Cemetery in Brown County. The Tesson Cemetery was named for Joseph Tesson, of the Sac and Fox Nation, who was the brother-in law of James White Cloud, having married two of his sisters.

After his death in 1940, his great-grandson, Jimmy Rhodd (1935–1997; alt. James Mahaska Rhodd), became chief of the Iowa Tribe of Kansas and Nebraska.

White Cloud attended mission school at Highland, Kansas, and served as a Scout for Company C, 14th Regiment Kansas Volunteer Cavalry of the Union Army in the American Civil War. He saw action when the Union repelled William Quantrill's raid at Lawrence, known as the Lawrence massacre.

[hereissomething]

i need to make a shoutout post for the ioway tribe's bee farm products right now

esp this:

THE LOTION BAR.

why do i love it so much? bc it repels mosquitos WAY BETTER THAN BUG SPRAY. Not only does it make ur skin smell like honey, it forms a waxy seal that buggy chompers cant bite through.

it also soothes bug bites, rashes, and itchy skin.

my partner has the Yummy Blood that mosquitos find irresistable. we tried so many repellents, the wristbands, the candles... nothing seemed to keep them away. out of curiosity and desperation, we tried this lotion bar and the results have been life-changing for us. it is EXCEPTIONAL.

if u or someone u know is bug bait, i cannot recommend this tribe's beeswax bar enough. please support native businesses, ditch the bug spray. this stuff works, and smells, way way way better than anything else.

Not to mention they have REALLY GOOD HONEY.

#ioway bee farm #ioway tribe #mosquito repellent #first nations #first nations business #kansas #nebraska #bees #lotion bar

[watcherscrown]

I’ve been asked to post this statement from the Ioway Tribe in response to all the attention the bee farm has received, copy/pasted below:

“The Power of Social Media In Indian Country:

How one post went around the world. 

On July 12th, 2020, the Chairman of the Iowa Tribe of Kansas and Nebraska, Tim Rhodd, posted onto the internet about an amazing example for how social media can be used to help support Native American businesses. The Ioway Bee Farm, owned and operated by the Ioway Tribe of Kansas and Nebraska, based in White Cloud, KS, saw on July 4th, just what one message of support can do to take a small tribally-owned business and take it one big step forward. 

His message was this: “My name is Tim Rhodd and I am the Chairman of the Iowa Tribe of Kansas and Nebraska. I’m here today to talk to you about the power of social media in Indian Country. On July 4th, 2020, we had one of our tribal members post onto their Tumblr account, under their handle @watcherscrown, a message of support for the Ioway Bee Farm. This simple action and small message went viral and spread across the world and now the Ioway Bee Farm is growing with each and every one of you.” The video continued on with a powerful message of support for the Tribe and the Ioway Bee Farm. 

Back in the Spring of 2016, prior to the launch of the Ioway Bee Farm, One of the Tribe’s elders Pete Fee reached out to the Tribe to see if there was any interest in getting the Tribe involved in raising bees. What started out as a small idea in the Spring of 2016, with a few hives and the desire to learn more about the benefits of bees on the environment and our community, has since grown into a full-fledged apiary which now includes over 54 hives housing hundreds of thousands of bees. 

“It’s been pretty exciting and rewarding to look back and see where we started from and how far we have made it over a short period of time,” Rhodd said. 

In 2018, the Tribe began selling their honey and honey products such as lotion bars, lip balms, bee pollen, and honey sticks, at local farmers markets. They then began selling on their website www.IowayBeeFarm.com, giving themselves a much wider audience. “What was before just a small project became a great way for the Tribe to diversify their revenue and build jobs”, Rhodd said. 

Jimmy Lunsford, the Ioway Bee Farm’s manager, now oversees the operations and the continued growth of the business. When the honey is ready to be harvested, he said, he transports the hives to the packaging facility where it is extracted and warmed to about 120 degrees Fahrenheit. By keeping the temperatures below 120 degrees, they are able to keep all of the live enzymes and nutrients contained in their raw honey alive. These enzymes and nutrients are essential to the various health benefits and rich sources of antioxidants contained in raw honey. 

The Tribe also owns pasture raised chickens, grass-finished and pasture raised black angus beef, meat goats, elderberry plants, a vegetable farm, and a newly formed hemp farm, all of which contribute to the regenerative agriculture movement the Tribe has been taking for over the past two years. With the Ioway Bee Farm, the intent is just the same. The bees are placed strategically around the reservation in order to help increase biodiversity in the environment. As biodiversity increases, so does the health of the animals around us and the soil beneath our feet. 

When asked why the Tribe was taking this direction Rhodd has this to say, “diabetes, hypertension, heart disease, and increasing cancer rates. These are growing concerns across Indian Country, with Native Americans twice as likely to develop these diseases than other ethnic groups. We will not stand idle and do nothing. Making healthier food accessible can reduce diabetes, heart disease and cancer while promoting a healthier lifestyle. Promoting wellness from the soil to our mouth is how we address these health concerns which plague Indian Country. The Ioway Bee Farm was and is an investment in assisting us to heal our land and feed our citizens and community.

"The Iowa Tribe's Executive Committee is excited and proud to be a part of creating a healthier environment for our tribal citizens today and for our future generations. We appreciate all the interest in the Ioway Bee Farm and welcome each and every one of you into our community." 

Since the post by one of our tribal members on July 4th, 2020 went viral, the Ioway Bee Farm has seen explosive growth and their message is now reaching farther than it ever has before. When the orders first started coming in, Rhodd said, we thought it couldn’t be real, they were considering in the past shutting down the bee farm due to losses in revenue over the past year, but now here was this, orders coming in every minute, one after another and it wasn’t stopping. 

The post made on Tumblr by @watcherscrown did not ask for much other than to share and help support her Tribe through supporting the Ioway Bee Farm. 

Now with this platform and an audience of open minds and a willingness to listen and learn, the Chairman of the Ioway Tribe asks this: “Support Native American businesses, large and small. Share their messages. Share their products. Share their values. Support those who seek to heal the Earth rather than rob it. Give back to your communities and those who face inequality. And please, share this message.”

Hanwe je^e pi ke, Today is a good day. 

Aho, Thank you.” 

You can find out more about the Ioway Bee Farm by visiting www.IowayBeeFarm.com as well as www.IowaTribeofKansasandNebraska.com

Thank you to everyone who shared the original post and supported the farm!

#op #native american products #ioway tribe of kansas and nebraska #iowa tribe #ioway tribe

[an-stoirm]

Does anyone know how to pronounce “Báxoǰe”? It’s the name of the Iowa Tribe in their language, whereas “Iowa” or “Ioway” is not... And it feels more respectful to call them by their name for themselves, you know? 

... But I don’t know how to pronounce it and I can’t seem to find any resources online to help me >.<;;

#first nations #native americans #Báxoǰe #iowa tribe #ioway tribe

[shadyufo]

Cryptid & Creature Drawtober Day 16—The Shunka Warak’in / Ringdocus

The Shunka Warak’in is a creature first reported by the Ioway and several other Native American tribes in the midwest. According to cryptozoologist Loren Coleman, “Shunka Warak’in” comes from the Ioway “Shhuhnkha Warahwalkin” which loosely translates to “carries off dogs” because it was known to sneak into Ioway camps at night to steal and kill their dogs. The wolf-like beast was said to be nearly black in color and had high shoulders like a hyena.

One of these creatures, also called Ringdocus, was shot by a man named Israel Hutchins in Montana in 1886. The animal was preserved by a taxidermist and the mount is still around today however Hutchins’ grandson will not allow any DNA testing of it.

#drawtober #cryptids #monsters #shunka warakin #cryptozoology #illustrations #art #ringdocus #wolf #blood #gore

[todaysdocument]

Treaty Between the the United States and the Iowa Indians and the Sauk and Fox Indians of the Missouri (Residing West of the State of Missouri) Signed at Fort Leavenworth, 9/17/1836

File Unit: Ratified Indian Treaty 211: Iowa and Sauk and Fox of the Missouri (West of Missouri) - Fort Leavenworth, September 17, 1836, 1789 - 1869

Series: Indian Treaties, 1789 - 1869

Record Group 11: General Records of the United States Government, 1778 - 2006

Transcription:

Articles of a Treaty made and concluded at Fort Leavenworth,

on the Missouri River, between William Clark, superintendent of

Indian Affairs, on the part of the United States, of the one part,

and the undersigned Chiefs, Warriors, and Councillors of the

Ioway Tribe and the Band of Sacks and Foxes of the Missouri,

(residing west of the State of Missouri) in behalf of their respective

tribes, of the other part:

Article 1. By the first article of the Treaty of Prairie Du Chien

held the fifteenth day of July eighteen hundred and thirty, with

the confederated tribes of Sacs, Foxes, Ioways, Omahaws, Missorias,

Ottoes, and Sioux, the country ceded to the United States by that

Treaty, is to be assigned and allotted under the direction of the Pres-

ident of the United States to the tribes living thereon, or to such

other tribes as the President may locate thereon for hunting and

other purposes.- and where as it is further represented to us the

Chiefs, Warriors, and Counsellors of the Ioways and Sack and Fox

Band aforesaid, to be desirable that the Lands lying between the

State of Missouri and the Missouri River, should be attached

to, and become a part of said State, and the Indian title thereto be

entirely extinguished; but that, notwithstanding, as these lands compose

a part of the Country embraced by the provisions of said first Article

of the Treaty aforesaid. The stipulations thereof will be strictly obs-

erved until the assent of the Indians interested is given to the

proposed measure.

       Now we the Chiefs, Warriors, and Counsellors of the Ioways,

and Missouri Band of Sacks and Foxes, fully understanding

the subject, and well satisfied from the local position of the

lands in question, that they never can be made available for

Indian purposes, and that an attempt to place and Indian pop-

ulation on them, must inevitably lead to Collisions with the

Citizens of the United States, and further believing that the

extension of the State line in the directions indicated; would

have a happy effect by presenting a natural Boundary between

the Whites and Indians; and willing, more over, to give the

United States a renewed evidence of our attachment and friend-

ship, do hereby for ourselves, and on behalf of our respective tribes,

(having full power and authority to this effect) forever cede, relinquish,

and quit Claim, to the United States, all our right, title and interest

of whatsoever nature in, and to, the lands lying between the State

of Missouri and the Missouri River; and do freely and fully

exonerate the United States from any guarantee; Condition or

?Limitation, expressed or implied, under the Treaty of Prairie

Du Chien aforesaid, or otherwise, as to the entire and absolute

disposition of the said lands, fully authorizing the United States

to do with the same whatever shall seen expedient or nec-

essary.

       As a proof of the continued friendship and liberality

of the United States towards the Ioway and Band of Sacks

and Foxes of the Missouri, and as an evidence of the sense

entertained for the good will manifested by said tribes to the

Citizens and Government of the United States, as coined in the

[page 2] 

[two page layout]

[left page]

Preceding cession or relinquishment, the undersigned, William

Clark, agrees on behalf of the United States, to pay as a present to

the said Ioways and Band of Sacks and Foxes, seven thousand

five hundred dollars in Money, the receipt of which they hereby ac=

knowledge.

        Article 2. As the said tribes of Ioways and Sacks and

Foxes, have applied for a small piece of land, south of the Missouri,

for a permanent home, on which they can settle, and request the

assistance of the Government of the United States to place them on this

land in a situation at least equal to that they now enjoy on

the land ceded by them: Therefore I, William Clark, superinten-

dent of Indian Affairs, do further agree on behalf of the United

States. As assign to the Ioway tribe, and Missouri Band of Sacks

and Foxes, the small strip of land on the south side of the Miss-

ouri River, lying between the Kickapoo northern boundary line and

the Grand Nemahar River, and extending from the Missouri

Sack and westwardly with the said Kickapoo line and the

Grand Nemahar, making four hundred sections; to the divided

between the said Ioways and Missouri Band of Sacks and Foxes,

the lower half to the Sacks and Foxes, the upper half to

the Ioways.

       Article 3. The Ioways and Missouri Band of Sacks and

Foxes further agree, that they will move and settle in the lands

assigned them in the above article, as soon as arrangements can

be made by them; and the undersigned William Clark, in behalf

of the United States, agrees, that as soon as the above tribes have

selected a site for their villages, and places for their fields, and

moved to them, to erect for the Ioways five comfortable houses,

to enclose and break up for them two hundred acres of Ground;

to furnish them with a Farmer, a Blacksmith, school master,

and interpreter, as long as, the President of the United States

may deem proper; to furnish them with such agricultural

Implements as may be necessary, for five years; to furnish them

with Rations for one year, commencing at the time of their arriv-

al at their new homes; To furnish them with one Ferry Boat;

to furnish them with one hundred Cows and Calves and five

Bulls, and one hundred stock hogs when they require them;

To furnish them with a Mill, and assist in removing them,

to the extent of five hundred Dollars. And to erect for the

Sacks and Foxes three comfortable Houses; to enclose and break

up for them two hundred acres of Ground; to furnish them with

a Farmer, Blacksmith, School Master, and Interpreter, as long as

the President of the United States may deem proper: to furnish them

with such Agricultural Implements as many be necessary, for five

years; to furnish them with Rations for one year, commencing

at the time of their arrival at their new home: to furnish them

with one Ferry Boat; to furnish them with one hundred Cows and

Calves and five Bulls, one hundred stock Hogs when they require

them; to furnish them with a mill; and to assist in removing

them, to the extent of four hundred Dollars.        [blue circular stamp] THE NATIONAL ARCHIVES OF THE UNITED STATES [/blue circular stamp]

[right page]

       Article 4. This Treaty shall be obligatory on the Tribes, Parties

hereto, from and after the date hereof, and on the United States from and

after its ratification by the Government there of.

      Done and signed and sealed at Fort Leavenworth, on the

Missouri, this seventeenth day of September, one thousand eight

hundred and thirty six, and of the Independence of the United States

the sixty first.              

[left column]

Witness

[signed]  S. W. Kearny

      Col. 1st Reg. Drags.

[signed]  Jno Daugherty Ind. Agt.

[signed]  Andrew S. Hughes  Sub Agent

[signed]  George R. H. Clark

[signed]  William Duncan Indian farmer

[signed]  Jos V Hamilton Sutler Dragoons

[signed]  H Robedou Jr

[signed]  Wm Bowman Sargt. Maj 1. Drgs.

[signed]  Jeffery Dorion his x mark, Sworn interpreter

[signed]  Peter Cadue his x mark, Sworn interpreter

[signed]  Jacques White Interpreter U. S.

[signed]  Louis M. Darrion

[right column]

[signed]  Wm. Clark Su In Afr         Seal

Ioways

Mo-hos-ca  (or white Cloud)      his mark x    seal

Nau-che-ning  (or No heart)      his mark x    seal

Wa-che-mo-ne  (or the Orator)       his mark x    seal

Ne-o-mo-ne  (or Raining Cloud)      his mark x    seal

Mau-o-mo-ne  (or Pumpkin)      his mark x    seal

Congu   (or Plumb)      his mark x    seal

Wau-thaw-ca-be-chu  (one that eats raw)      his mark x    seal

Ne-wau-thaw-chu  (Hair Shedder)      his mark x    seal

Mau-hau-ka (Bunch of Arrows)      his mark x    seal

Cha-tau-the-nu  (Big Bull)      his mark x    seal

Cha-tea-thau (Buffalo Bull)      his mark x    seal

Cha-ta-ha-ra-wa-re (foreign Buffalo)      his mark x    seal

Sacs & Foxes

Cau-a-car-mack  (Rock Bass)      his mark x    seal

Sea-sa-ho  (Sturgeon)      his mark x    seal

Pe-a-chin-car-mack (Bald head Eagle)      his mark x    seal

Pe-a-chin-car-mack Jr. (Bald head Eagle)      his mark x    seal

Ca-ha-qua  (Red Fox)      his mark x    seal

Pe-shaw-ca  (Bear)      his mark x    seal

Po-cau-ma  (Deer)      his mark x    seal

Ne-bosh-ca-wa  (Wolf)      his mark x    seal

Ne-squi-in-a  (Deer)      his mark x    seal

Ne-sa-au-qua  (Bear)      his mark x    seal

Qua-co-ou-si  (Wolf)      his mark x    seal

Se-quil-la  (Deer)      his mark x    seal

As-ke-pa-ke-ka-as-a  (Green Lake)      his mark x    seal

Wa-pa-se     (Swan)      his mark x    seal

No-cha-taw-wa-ta-sa   (Star)      his mark x    seal

#archivesgov #September 17 #1836 #1800s #Native American history #American Indian history #Indigenous American history #Iowa #Iowa Tribe #Sac and Fox Nation #treaties

[if-you-fan-a-fire]

“The legal architecture of the Indian Territory was designed to capture this unpunishable class by creating a framework of group guilt in a legal system designed to punish individuals. Indian Territory became a punitive landscape that functioned to assign group criminality after 1828, when Fort Leavenworth enforced substitution punishments as a matter of federal policy. When an Ioway named Big Neck (also known as Great Walker and Moanahonga) could not be located by military authorities who were investigating the killing of three whites, the Ioway Chief White Cloud was arrested in his place and was taken to Fort Leavenworth with nineteen other men to await Big Neck’s capture or surrender. After his eventual surrender, Big Neck’s friend Walking Cloud or Pompakin later testified from Fort Leavenworth that he and Big Neck had in fact prevented more deaths—that he had “stayed in jail all winter” to “save my young men.” Five years later, in 1833, when the US military punished the Ioway for retaliating against the Omaha during a period of conflict, White Cloud was again forced to submit the guilty parties, and the US military “marched eight Ioways to Fort Leavenworth.”

White Cloud was later killed by one of the men he surrendered. This practice of substitution punishment was confirmed as a matter of federal policy in President Jackson’s 1830 message: “We will march into your country . . . seize your chiefs and principal men and hold them until those who shed blood shall be surrendered to me.” Jackson’s policy held the nation responsible for the acts of individuals, so that “criminal Indians” could no longer “hide behind the tribe.” The legal composition of Indian Territory was rooted in this idea of group guilt not just because of the escape of the Ioway Fugitives or the use of substitution punishments in the Fort Leavenworth jailhouse. The people of the Indian Territory were also seen as criminally disloyal because of their status as “enemy nations” during the US War of 1812. These nations were considered enemies because the Sac, Delaware, Otoe, Omaha, Shawnee, and Kickapoo fought the United States in alliance with the British, who partially destroyed the US Capitol and White House. Because the nations of the Indian Territory were configured by law as foreign prisoners of war despite declarations of peace, they were detained in the Indian Territory according to the terms of the 1825 Treaty of Prairie du Chien, which formally ended the war in “peace and friendship” but gave the United States a “controlling power” over “disloyal” Indians.

The power of this settler colonial regime was maintained by irons and chains. When the Sac and Fox fought in Black Hawk’s War in 1831, Black Hawk was captured and paraded in irons in front of the famed Pennsylvania prison, where he was, according to white newspapers, “shown the manner in which white men punish.” Relying on the logic of substitution punishments, the US military marched twenty-two Missouri Sac and Fox to Fort Leavenworth in irons to punish Black Hawk’s Illinois Sac and Fox. The exchange of the “murderous savages” who fought US jurisdiction in 1831 was still being discussed in Bureau of Indian Affairs (BIA) reports as late as 1862, and the memory of punishment among Black’s Hawk’s people was such that when four Sac and Fox men were later taken to Fort Leavenworth on charges of murder they agreed to walk seventy miles with two unarmed guards in order to avoid the taint of chains. In this economy of interchangeable Indians, the fort had become a symbol of conquest—an “unmerciful dungeon” within an already prisonized landscape.

The idea of Leavenworth as an idea about the fungibility of criminal Indians was formalized in federal law with the 1834 Intercourse Act, which served as Indian Territory’s first governing charter and put law “in force in the Indian country.” Establishing a form of administrative rule over ten thousand people in the Territory, the act classified the region as “part of the United States west of the Mississippi and not within the states of Missouri and Louisiana, or the territory of Arkansas.” Carving out a landscape that was both part of and separate from the United States, the act claimed “sole and exclusive jurisdiction” over “assigned” and “occupied” lands in a moment when whiteness was being settled into law as a propertied expectation.

The act gave officers at Fort Leavenworth the power to monitor transactions at the region’s boundaries, where authorities searched steamboats for the introduction of liquor, distributed fines for trade license violations, arrested criminal Indians and white trespassers fleeing to the Indian Territory, and regulated the “character” of residents, visitors, and “persons merely traveling in the Indian country.” This closed political economy established a system of credit and debt in order to create an incentive structure that, as Thomas Jefferson described it, produced debt “beyond what the individuals can pay” so that only “a cession of lands” could level the balance. 

This “factory system” of law subverted Native sovereignty into US jurisdiction by using debt to create punishable Indians. Mapping administrative authority onto economic regulation, the 1834 Act also assigned white “Indian agents” to the reservations, who regulated matters of justice and governed reservations like prison wardens. On the Great Nemaha Reserve, where the Ioway and Sac and Fox nations were concentrated, the agent routinely “laid on the stripes for waywardness” and threatened the use of iron chains. When the Ioway left the reservation without permission in 1849 to join a traveling exhibition, local newspapers reported that the Ioway would be punished with physical violence. The act distributed among the reservation agents the power to “procure the arrest and trial of all Indians accused of committing any crime, offence, or misdemeanor . . . either by demanding the same of the chiefs of the proper tribe, or by such other means as the President may authorize.” In the process, it distorted and destabilized Native justice traditions by giving selected “chiefs” the authority to transfer criminal Indians to US jurisdiction, even as it subordinated the power of those authorities to US law. By 1836, Indian Territory was inside US law for the purpose of punishment but according to a Senate Committee on Indian Affairs Report was “a place which will ever remain an outside.”

In the context of this dual framework, Indian Territory emerged as an idea about a line that Indians were not permitted to cross; Fort Leavenworth was a symbol of economic and penal conquest in a region that functioned, at multiple registers, like a prison. Its founding legal narrative, however, was failure—the 1834 Intercourse Act prevented American law from reaching crimes committed by one Indian person against another Indian person. Because the punitive authority of Indian agents reached only Indians who committed crimes against whites and government agents, an unreachable class of “reservation crimes” turned unlicensed white trespassers into residents who defended themselves against “Indian occupiers” and “Indian criminals.” Throughout the 1840s, federal authorities condemned the Delaware, Ioway, Sac and Fox, Kickapoo, and Shawnee as “beggars” who “harassed” soldiers and settlers on the trails. Acts of resistance to white invasion were refashioned as apolitical and criminal acts of theft, assault, and murder. BIA reports confirm that Native people in the Indian Territory were “regarded as intruders” and “criminal Indians.”

It was this narrative of “crime on the trails” and the fear of an “Indian crime wave” that ultimately justified the land theft of a territorialized Kansas in 1854. The routine punishment of “property crime” on the trails was anchored in the war that ensued after the Lakota High Forehead ate an ox that was wandering on the trails. Following the established procedures of agency law, Brave Bear acted on behalf of the group to restore the value of the property to the Mormons who had reported it stolen. Lieutenant John Grattan nevertheless demanded that High Forehead be surrendered for punishment, and when Brave Bear refused to turn him over, Grattan attacked the Lakota people. When Grattan and thirty-one US soldiers died in the attack, the US military condemned Grattan’s actions but plotted revenge at Fort Leavenworth throughout the winter of 1855. When Brave  Bear died of his wounds in the spring, Sinte Gleske (Spotted Tail), Red Leaf, and Long Chin retaliated by attacking a mail train and killing three whites in Nebraska. In the war that followed, the logic of group punishment led to the capture of one hundred Lakota women and children, who were held hostage at Fort Laramie, Wyoming, until Sinte Gleske, Red Leaf, and Long Chin presented their own bodies for punishment. When the men “came in,” they were marched to Fort Leavenworth, manacled by ball-and-chains “bigger than those for the cannons on their feet, their women going sorrowfully behind them.”

After a winter in Leavenworth’s military guardhouse, where it was rumored they would be hanged, Sinte Gleske was released by President Pierce in January of 1856 and was paraded before the prisons of Washington and New York. During this exhibition of the punishment that awaited resistant Indians, Sinte Gleske inquired whether any of the prisoners in those institutions had ever been convicted of “stealing from Indians.” “Crime on the trails” turned the Indian Line that had brought Leavenworth into being into a border now condemned for having “shut in” white citizens, separating them from the westernmost territories. Indian Territory was now a kind of legal island in the nation’s center, and the prison had become simultaneously a site of conquest and a site of resistance.

When Indian Territory was recast as a structure that contained whites instead of Indians, it was dissolved in the transition to Kansas Territory. Fort Leavenworth was the center of a military operation that relocated the people of the old Indian Territory to the land that would later become Oklahoma. As trespassers without rights, the nations of the old Indian Territory were caught in a “choice” that was structured to make whiteness a matter of survival—Native people could “choose” to accept citizenship and “become white” or to fight for the right to remain Indian. Despite the threat of military detention at Fort Leavenworth, the Kickapoo, Iowa, Prairie Band Potawatomi, and Sac and Fox nations remain to this day on treaty homelands. The Delaware people have also reclaimed land in the old Indian Territory. In the territorialization of Kansas, one-quarter of the Indian Territory “passed by the treaty process from Indian ownership to individuals, land-speculating companies, and railroads without becoming a part of the public domain or becoming subject to congressional control.”

Even after Kansas became a state, the federal government declared its intention to maintain jurisdiction over “Indians in Kansas.” State criminal laws focused on “murderous Indians” in United States v. John Ward (1863), arguing that “the general punishment of crime including murder is not of the class of subjects on which the federal government has a direct authority to legislate.” The state argued that denying Kansas the right to punish criminal Indians deprived it of statehood and a sense of national membership. Kansas reasserted the right of criminal prosecution in Hunt v. Kansas (1866), which declared that Indians were “in Kansas,” even those who lived “like Indians” on reservations.

Hunt relied on the idea that Indians were equivalent to foreigners, an idea that emerged in Dred Scott v. Sandford (1857) when the court situated Native people as simultaneously foreign and domestic. But federal courts claimed ultimate jurisdiction in The Kansas Indians (1867), ruling that “where Indians occupy lands the ultimate title of which is in the federal government, it is settled that no State which, subsequently, may be created around those lands has any right over them in the absence of express treaties or congressional legislation to that effect.

Targeting a subject of its own making, the federal project of Law for the Indian created separate categories of “Indian crime” that punished group guilt in a framework built for legal individuals. This was the legal architecture of a system that expanded its reach into “intra-Indian” spaces that, despite state and federal claims to jurisdiction, remained on the edges of law. Indian Territory was a system of reservations designed to institute joint administrative and military rule. Fort Leavenworth anchored that legal regime as a carceral state framework of settler colonial justice. Because Indian Territory was a place defined by the project of legal incorporation, resistance to the prison as a form of justice threw the reservation system into crisis. The response to this crisis was the federal prison system.”

- Sara M. Benson, The Prison of Democracy: Race, Leavenworth, and the Culture of Law. Oakland: University of California Press, 2019. pp. 41-44.

#leavenworth #indian territory #mass incarceration #settler colonialism #violence of settler colonialism #settler law #united states history #federal bureau of prisons #ioway #delaware #shawnee #quapaw #first nations #indigenous people #american indians #indigenous rights #anti-indigenous racism #crime and punishment #history of crime and punishment #prison of democracy #academic research #research quote #oklahoma #kansas #bureau of indian affairs

[soje-hemp]

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[the-technicolor-whiscash]

Yo if any of you have skin problems like psoriasis or other skin conditions I’d highly recommend getting the Ioway Bee Farm’s lotion bars

I got one for my dad who has psoriasis and it really helps him out with the pain and itchiness it can cause, plus it supports the Iowa tribe of Kansas and Nebraska, and it’s all totally natural honey

#the whiscash administration