Cheyenne Chief Quotes

I could just see that little bandy rooster straightening his belt and buttoning up his old Eisenhower jacket as he got out and walked on two then solid legs up to the ancient, black-primer Dodge. I could see him pushing his old campaign hat back with a thumb, like he used to do, and leaning on the back of the Dodge’s windowsill as the window rolled down. “Hey, Chief.” He wasn’t joking; Frank Red Shield was a chief of the Northern Cheyenne. “I pulled you over ’cause you’ve got a couple ’a taillights out back here.” He said the old chief ’s eyes twinkled, and he patted Lucian’s arm that rested on the car. “Oh, that’s okay. I thought you were pulling me over ’cause I didn’t have no license.” Lucian said he nearly bit his lip to bleeding trying to not laugh until Mrs. Red Shield slapped her husband across the chest and said, “Don’t pay no attention to him, Sheriff. He don’t know what he’s sayin’ when he’s been drinkin’.

Cheyenne. “I pulled you over ’cause you’ve got a couple ’a taillights out back here.” He said the old chief ’s eyes twinkled, and he patted Lucian’s arm that rested on the car. “Oh, that’s okay. I thought you were pulling me over ’cause I didn’t have no license.” Lucian said he nearly bit his lip to bleeding trying to not laugh until Mrs. Red Shield slapped her husband across the chest and said, “Don’t pay no attention to him, Sheriff. He don’t know what he’s sayin’ when he’s been drinkin’.

Practically all of the Indian tribes wore some form of shirt. This garment is usually mistakenly called a “war shirt.” In reality it was a ceremonial shirt usually worn by the older men or chiefs of authority on solemn occasions. The Dakotas and Cheyennes trimmed their shirts with small hanks of horsehair. Sometimes human hair was used. These shirts were called “scalp shirts” by the white man who believed that all of the hair decorations were from scalp locks. The Blackfoot and some of the other tribes decorated their shirts with strips of white weasel skin. Indians on the warpath did not wear shirts. They wore only a breechclout, leggings, and moccasins. War shirts were not worn for active dancing, either, because they were too hot. Indians made their shirts out of soft buckskin. It usually took two hides for one shirt. Sometimes an additional hide was required for the sleeves.

The bloodthirsty killers were the men who gunned down the Cheyenne children and women, then returned to mutilate the bodies and set the village on fire. Chief Black Kettle and his people had already signed for peace.” “The newspapers at home never tell that side of the story.” “Maybe they should.

Key Apache Adversaries—U.S. Military Figures and Civilian Apache Agents Clum, John P.—born 1851. Civilian Apache agent at the San Carlos and Fort Apache reservations. Nicknamed “Turkey Gobbler” by the Apache for his strutting nature. Later became mayor of Tombstone, Arizona. His claim to fame was being the only person to successfully “capture” Geronimo. Died in 1932. Crook, General George—born 1828. Called America’s “greatest Indian fighter.” He was the first to use Indian scouts and was crucial in ending the Apache Wars. Called Nantan Lupan (“the Tan Wolf”) by the Apache, he advocated for Apache rights while at the same time becoming one of Geronimo’s greatest adversaries. Crook negotiated Geronimo’s “surrender” at the Cañon de los Embudos. He died in 1890. Gatewood, Lieutenant Charles B.—born 1853. A latecomer to the Apache Wars, Gatewood used scouts but failed to bring in Victorio. However, Gatewood would ultimately negotiate the terms of Geronimo’s final surrender to General Nelson A. Miles in 1886. He died in 1896. Miles, General Nelson A.—born in 1839. Civil War veteran best known for accepting Geronimo’s final surrender. Fought Sioux and Cheyenne Indians after the Battle of Little Big Horn. He died at the age of eighty-five in 1925 and was buried with full honors at Arlington National Cemetery. Sieber, Al—born 1843. A German-American, he served as the army’s chief of scouts during the Apache Wars. Died in 1907.

for sixty-one days.” I began questioning the makeup of the negotiation team I’d brought with me to convince the chief of the Northern Cheyenne tribe that he should allow my daughter to be married at Crazy Head Springs. “Don’t call the White Buffalo a joint; it’s the nerve center of the reservation.” My undersheriff, Victoria Moretti,

Late in November, he suddenly appeared at Fort Lyon with the 3rd Colorado and other units and announced his intention to attack Black Kettle. Several officers remonstrated, declaring that the Cheyennes had been led to understand that they were prisoners of war. Chivington responded, as one of the protesters recalled, that “he believed it to be right and honorable to use any means under God’s heaven to kill Indians that would kill women and children, and ‘damn any man that was in sympathy with Indians.’“ On November 29, 1864, Chivington methodically deployed his command, about 700 strong with four howitzers, around Black Kettle’s village. The chief, shouting reassurances to his alarmed people, ran up an American flag and a white flag over his tepee. Then the troops opened fire and charged. The Indians fled in panic in all directions. Only one pocket of resistance formed, and that was speedily eliminated. Chivington had made clear his wish that prisoners not be taken, and a massacre followed as the soldiers indiscriminately shot down men, women, and children. Interpreter John Smith later testified: “They were scalped, their brains knocked out; the men used their knives, ripped open women, clubbed little children, knocked them in the head with their guns, beat their brains out, mutilated their bodies in every sense of the word.” Two hundred Cheyennes, two-thirds of them women and children, perished. Nine chiefs died, but Black Kettle made good his escape. As

Hardest of all was their uncertainty about their impending fate. Just a few weeks ago they had been free people, willingly though sorrowfully walking forth to meet with the soldiers in a common armistice. Now they were captives, divided and herded like white men’s cattle, being driven to a place they did not know in a country they did not understand. Their weapons had been taken from them, their horses and saddles had been claimed by the white soldiers and Cheyenne, and the man to whom they had entrusted their fate seemed to have no authority to keep his own promises. They were moving into a white man’s world where no man was master of his own word and no Indian seemed able to long survive.

In the second part of the Bible, the New Testament, this man Jesus seemed like certain Cheyenne people I’d heard about, chiefs and other medicine people who led the people with their heart. And our Cheyenne prophet Sweet Medicine, had he not been born of a virgin birth? And hadn’t I heard creation stories about a man’s ribs to make women? Could there not then be something to this Godbook, to this Jesus, I couldn’t not have thought.