Shawnee Quotes

When you arise in the morning, give thanks for the morning light, for your life and strength. Give thanks for your food and the joy of living. If you see no reason for giving thanks, the fault lies with yourself.” Tecumseh (1768–1813) SHAWNEE NATIVE AMERICAN LEADER

Morrow ... my heart is on the ground." The simple Shawnee phrase rent her heart. She simply bent her head as he whispered, "Remember how much I love you. Remember love bears all things.

No tribe has the right to sell, even to each other, much less to strangers. . . . Sell a country! Why not sell the air, the great sea, as well as the earth? Didn't the Great Spirit make them all for the use of his children? — Tecumseh Shawnee This

I went down not long ago to the Mad River, under the willows I knelt and drank from that crumpled flow, call it what madness you will, there's a sickness worse than the risk of death and that's forgetting what we should never forget. Tecumseh lived here. The wounds of the past are ignored, but hang on like the litter that snags among the yellow branches, newspapers and plastic bags, after the rains. Where are the Shawnee now? Do you know? Or would you have to write to Washington, and even then, whatever they said, would you believe it? Sometimes I would like to paint my body red and go into the glittering snow to die. His name meant Shooting Star. From Mad River country north to the border he gathered the tribes and armed them one more time. He vowed to keep Ohio and it took him over twenty years to fail. After the bloody and final fighting, at Thames, it was over, except his body could not be found, and you can do whatever you want with that, say his people came in the black leaves of the night and hauled him to a secret grave, or that he turned into a little boy again, and leaped into a birch canoe and went rowing home down the rivers. Anyway this much I'm sure of: if we meet him, we'll know it, he will still be so angry.

He framed her face with his hands, wiping her tears away as soon as they spilled over. “Morrow . . . my heart is on the ground.” The simple Shawnee phrase rent her heart. She simply bent her head as he whispered, “Remember how much I love you. Remember love bears all things.

The knives opened the flesh like they were painting paintings of a new country, sheer plains of dark land, with the red rivers bursting their banks everywhere, till we were sloshing in God knows what and the dry earth was suddenly turned to noisy mud. The Shawnees ate the lights raw. Their mouths were sinkholes of dark blood.

Are you alone?” she asked, glancing around. Never before had she seen him without a half dozen or so other Shawnee. “No. With you,” he said, eyes alight. She smiled, warmed by his teasing.

Tecumseh, a Shawnee chief and noted orator, tried to unite the Indians against the white invasion: The way, and the only way, to check and to stop this evil, is for all the Redmen to unite in claiming a common and equal right in the land, as it was at first and should be yet; for it was never divided, but belongs to all for the use of each. That no part has a right to sell, even to each other, much less to strangers—those who want all and will not do with less. Angered when fellow Indians were induced to cede a great tract of land to the United States government, Tecumseh organized in 1811 an Indian gathering of five thousand, on the bank of the Tallapoosa River in Alabama, and told them: “Let the white race perish. They seize your land; they corrupt your women, they trample on the ashes of your dead! Back whence they came, upon a trail of blood, they must be driven.

We were all that mattered back then, or have you forgotten? Do you not remember that night? How we stood beside the river and followed the Shawnee way? Do you remember what I whispered to you?" She shook her head, refusing to look at him. She tried to wrest her wrist free, but he held fast. "You are lying," he accused quietly. "You can't forget." "How do you know?" she threw back at him. Alex smiled. "Because I can't," he admitted sadly.

Or they laughed at Indiana, because the people there proudly call themselves Hoosiers even though they have no idea what Hoosier means. Some historians believe it comes from the Shawnee expression “ho’o-sa’ars,” or “people who cannot explain their nickname.” - from Best. State. Ever.: A Florida Man Defends His Homeland

A fun thing to do to let off steam after layoffs began was to go into someone's office and send an email from their computer addressed to the entire agency. It might say something simple like "My name is Shaw-NEE! You are captured, Ha! I poopie I poopie I poopie." People came in in the morning and their reaction was so varied. Jim Jackers read it and immediately sent out an email that we read, "Obviously someone come into my office last night and compossed an email in my name and sent it out to everyone. I apologise for any inconvenience or offence, although it wasn't my fault, and I would appreciate from whoever did this a public apology. I have read that email five times now and I still don't understand it.

Rainbows only look good next to Unicorns.

When you arise in the morning, give thanks for the morning light, for your life and strength. Give thanks for your food, and the joy of living. If you see no reason for giving thanks, the fault lies with yourself.

So live your life that the fear of death can never enter your heart. Trouble no one about their religion; respect others in their view, and demand that they respect yours. Love your life, perfect your life, beautify all things in your life. Seek to make your life long and its purpose in the service of your people. Prepare a noble death song for the day when you go over the great divide. Always give a word or a sign of salute when meeting or passing afriend, even a stranger, when in a lonely place. Show respect to all people and grovel to none. When you arise in the morning give thanks for the food and for the joy of living. If you see no reason for giving thanks, the fault lies only in yourself. Abuse no one and no thing, for abuse turns the wise ones to fools and robs the spirit of its vision. When it comes your time to die, be not like those whose hearts are filled with the fear of death, so that when their time comes they weep and pray for a little more time to live their lives over again in a different way. Sing your death song and die like a hero going home.” - Chief Tecumseh, Shawnee Nation

So Captain Jack’s come a-courtin’.” Her hands stilled on the basket. “Who?” “The tall Shawnee who come by your cabin.” The tall one. Lael felt a small surge of triumph at learning his name. Captain Jack. Oddly, she felt no embarrassment. Lifting her shoulders in a slight shrug, she continued pulling the vines into a tight circle. “He come by, but I don’t know why.” “Best take a long look in the mirror, then.” Lael’s eyes roamed the dark walls. Ma Horn didn’t own one. “Beads and a blanket, was it?” She nodded and looked back down. “I still can’t figure out why some Shawnee would pay any mind to a white girl like me.” Ma Horn chuckled, her face alight in the dimness. “Why, Captain Jack’s as white as you are.” “What?” she blurted, eyes wide as a child’s. Ma Horn’s smile turned sober. “He’s no Indian, Shawnee or otherwise, so your pa says. He was took as a child from some-wheres in North Carolina. All he can remember of his past life is his white name—Jack.

When you arise in the morning, give thanks for the morning light, for your life and strength. Give thanks for your food and the joy of living. If you see no reason for giving thanks, the fault lies with yourself.” Tecumseh (1768–1813) SHAWNEE NATIVE AMERICAN LEADER

Cuando te levantes por la mañana, da las gracias por la luz matinal, por tu vida y por tu fuerza. Da gracias por tus alimentos y por la alegría de vivir. Si no ves razón para dar las gracias, el fallo está en ti.” TECUMSEH (1768–1813) LÍDER NATIVO AMERICANO SHAWNEE La

I don’t think scalpin’ is what Captain Jack has in mind.” Lael looked up. “We’ve seen no sign of him or any of them since the beads and the blanket.” “Oh, you ain’t seen ’em, but they’ve been by all right. Your pa says Shawnee sign crisscrosses your place like a buffalo trace.

Do you often make meals for outlanders, Miss Click?” There was teasing in his tone and in his astonishing eyes. Scarlet, she looked down at her apron, now soiled by three spots of coffee, a bit lost in the richness of his speech. “You’ve yet tae call me Doctor, which I dinna mind in the least. But it tells me you are questioning my credentials. And those eyes of yours demand I must somehow prove myself, pass a test. Like your faither did when he ran the Shawnee gauntlet.” “You read that in the papers, I reckon.” “Aye. Is it true?” She nodded. “He carried the scars to his grave.” “So he passed the test. Will I?

Shortly after the American Revolution, Craig decided to start a new life in a freer place. Joining his brother Lewis, he led an exodus of six hundred people to what is present-day Kentucky. The group called itself “the Travelling Church.” The Kentucky they arrived in was a place of transition, new and unknown. To many, even the state’s name was a mystery. The Cherokee said it meant “dark and bloody ground,” but the Iroquois’s interpretation of Kanta-ke translated to “meadow-land.” The Wyandote interpreted it as “the land of tomorrow,” while the Shawnee claimed it meant “at the head of the river.” Others said it was simply a name invented by white people. The frontiersmen who had lived

Appalachia, an Indian name meaning “Endless Mountains”, is well suited to the land. The Appalachians are one of the oldest mountain ranges in the world, and were at one time higher in elevation than the Himalayas are today. The territory was originally home to many of the eastern Indian tribes, including the Iroquois, the Mohicans, the Cherokee and the Shawnee.

You shouldn’t come here alone, nekanoh.” Startled, she turned. Red Shirt stood behind her, his hazel eyes on her and everything else at once. Was he remembering how she’d nearly drowned? “Nekanoh?” She echoed the strange word back to him. “It means ‘friend’ in Shawnee.” Did he say that to soothe her, in case she felt frightened alone with him? Standing on the bank beside him, she was struck by how tall he was. Why, she didn’t even reach his shoulder. Even outdoors he was physically imposing, dominating the woods as well as the cabin. “I didn’t hear you,” she said, then flushed at her foolishness. It was his habit not to be heard. A flicker of amusement seemed to lighten his intensity. “I know. I’ve followed you since you left the barn.

The Shawnees, Miamis and Delawares follow the custom of placing their children into the male gens by giving them a gentile name belonging to the father's gens, so that they may be entitled to inherit. "Innate casuistry of man, to change the objects by changing their names, and to find loopholes for breaking tradition inside of tradition where a direct interest was a sufficient motive." (Marx.)

warfare would be waged west of the Mississippi as it had been earlier against the Abenakis, Cherokees, Shawnees, Muskogees, and even Christian Indians. In the Civil War, these methods played a prominent role on both sides. Confederate regular forces, Confederate guerrillas such as William Quantrill, and General Sherman for the Union all engaged in waging total war against civilians. The pattern would continue in US military interventions overseas, from the Philippines and Cuba to Central America, Korea, Vietnam, Iraq, and Afghanistan. The cumulative effect goes beyond simply the habitual use of military means and becomes the very basis for US American identity. The Indian-fighting frontiersmen and the “valiant” settlers in their circled covered wagons are the iconic images of that identity. The continued popularity of, and respect for, the genocidal sociopath Andrew Jackson is another indicator. Actual men such as Robert Rogers, Daniel Boone, John Sevier, and David Crockett, as well as fictitious ones created by James Fenimore Cooper and other best-selling writers, call to mind D. H. Lawrence’s “myth of the essential white American”—that the “essential American soul” is a killer.

Traveling with more than a hundred men, from engineers, cartographers, and geologists to astronomers, meteorologists, and botanists, as well as soldiers and guides, Whipple trudged through present-day Oklahoma, Texas, and New Mexico, into what would become Arizona, on a path that vaguely foreshadowed today’s Route 66. The group was guided along the way by Indians — Creeks, Shawnees, and Zunis. But it was the Mohaves who would lead Whipple on the final leg of the journey.2 On

How jarring it must have been to be an adult Narraganett [Native American] and this strange white man shows up out of the blue and shatters his lifelong peace of mind with what the stranger calls the 'good news' that the native is in fact a wicked, worthless evildoer and so was his mother. So said native dies terrified by his big, naughty un-christian heart of stone instead of, say, as the Shawnee Tecumseh would later advise, 'Sing your death song and die like a hero going home.'" (The Wordy Shipmates)

Johnny Cake or hoe cake is baked, and thus more closely resembles cornbread. . . . The name, it has been claimed, probably erroneously, is a corruption of 'Shawnee Cake' -- presumably having been taught to the colonists by Native Americans. In fact another name for these is corn pone, the latter word indeed coming directly from Algonkian. Others speculate that Johnny is a corruption of the word jonakin, the meaning of which is unknown, or Journey Cake -- either because it can be carried on long journeys, which seems unlikely, or because it can be cooked en route.

Just seven minutes after most of Murphysboro was leveled, the Tri-State Tornado hit DeSoto at 2:48 P.M. No town in the path would proportionally suffer a higher fatality rate than this tiny village in which sixty-nine people died. Thirty-three of them were children buried in the burning ruins of the DeSoto Schoolhouse, a heartbreaking record that remains the single worst tornado-related death toll for a school in US history. One in four DeSoto children who walked off to school that day would never come home to supper.

Thomas Paine, one of the principal architects of American democracy, wrote a formal denunciation of civilization in a tract called Agrarian Justice: “Whether . . . civilization has most promoted or most injured the general happiness of man is a question that may be strongly contested,” he wrote in 1795. “[Both] the most affluent and the most miserable of the human race are to be found in the countries that are called civilized.” When Paine wrote his tract, Shawnee and Delaware warriors were still attacking settlements just a few hundred miles from downtown Philadelphia. They held scores of white captives, many of whom had been adopted into the tribe and had no desire to return to colonial society. There is no way to know the effect on Paine’s thought process of living next door to a communal Stone-Age society, but it might have been crucial. Paine acknowledged that these tribes lacked the advantages of the arts and science and manufacturing, and yet they lived in a society where personal poverty was unknown and the natural rights of man were actively promoted. In that sense, Paine claimed, the American Indian should serve as a model for how to eradicate poverty and bring natural rights back into civilized life.

The defenders retreated, but in good order. A musket flamed and a ball shattered a marine’s collar bone, spinning him around. The soldiers screamed terrible battle-cries as they began their grim job of clearing the defenders off the parapet with quick professional close-quarter work. Gamble trod on a fallen ramrod and his boots crunched on burnt wadding. The French reached steps and began descending into the bastion. 'Bayonets!' Powell bellowed. 'I want bayonets!' 'Charge the bastards!' Gamble screamed, blinking another man's blood from his eyes. There was no drum to beat the order, but the marines and seamen surged forward. 'Tirez!' The French had been waiting, and their muskets jerked a handful of attackers backwards. Their officer, dressed in a patched brown coat, was horrified to see the savage looking men advance unperturbed by the musketry. His men were mostly conscripts and they had fired too high. Now they had only steel bayonets with which to defend themselves. 'Get in close, boys!' Powell ordered. 'A Shawnee Indian named Blue Jacket once told me that a naked woman stirs a man's blood, but a naked blade stirs his soul. So go in with the steel. Lunge! Recover! Stance!' 'Charge!' Gamble turned the order into a long, guttural yell of defiance. Those redcoats and seamen, with loaded weapons discharged them at the press of the defenders, and a man in the front rank went down with a dark hole in his forehead. Gamble saw the officer aim a pistol at him. A wounded Frenchman, half-crawling, tried to stab with his sabre-briquet, but Gamble kicked him in the head. He dashed forward, sword held low. The officer pulled the trigger, the weapon tugged the man's arm to his right, and the ball buzzed past Gamble's mangled ear as he jumped down into the gap made by the marines charge. A French corporal wearing a straw hat drove his bayonet at Gamble's belly, but he dodged to one side and rammed his bar-hilt into the man's dark eyes. 'Lunge! Recover! Stance!

So live your life that the fear of death can never enter your heart. Trouble no one about their religion; respect others in their view, and demand that they respect yours. Love your life, perfect your life, beautify all things in your life. Seek to make your life long and its purpose in the service of your people. Prepare a noble death song for the day when you go over the great divide. Always give a word or a sign of salute when meeting or passing afriend, even a stranger, when in a lonely place. Show respect to all people and grovel to none. When you arise in the morning give thanks for the food and for the joy of living. If you see no reason for being grateful , the fault lies only in yourself. Abuse no one and no thing, for abuse turns the wise ones to fools and robs the spirit of its vision. When it comes your time to die, be not like those whose hearts are filled with the fear of death, so that when their time comes they weep and pray for a little more time to live their lives over again in a different way. Sing your death song and die like a hero going home.

In histories and memories of the Old West, the Shawnees often featured as frontier terrorists. They burned cabins, killed and scalped settlers, routed American militia, and like the whites they fought, sometimes committed unspeakable atrocities. They were infamous for capturing Daniel Boone’s daughter, and for capturing Daniel Boone himself on more than one occasion. Long after the fighting was over, pioneer families put children to bed with warnings that if they did not go to sleep the Shawnees would get them.7 In their own minds, of course, Shawnees were freedom fighters, not terrorists. At a time when American patriots were urging colonists to unite against British imperialism, Shawnees urged Indians to unite against American expansion. They fought to keep the heartland of America free from aliens who threatened to steal the land and destroy the world. Thomas Ridout, an Englishman who was taken captive by the Shawnees in 1788, found that when he walked into Shawnee lodges, “The children would scream with terror, and cry out ‘Shemanthe,’ meaning Virginian, or the big knife.”8

Shawnees moved so often and dispersed so widely that they sometimes seemed like a people without a homeland of their own.

Indians are supposed to be silent in the Records written by history’s winners, but Shawnees speak from the Records kept by the British, French, Spaniards, and Americans. Shawnee orators explained that for them the struggle for America was not only a contest for resources but also a clash between two ways of life and between two different worldviews. They fought for a different vision of America.

Women as well as men had war and civil chiefs. The Shawnee Prophet said the principal duty of the female peace chief was to prevent unnecessary bloodshed: She would exert her influence to restrain the war chiefs and ensure that conflict occurred only as a last resort. The female chiefs also had oversight of women’s affairs in the village, such as directing the planting and the arrangement of feasts.14 A Quaker who was surprised to see an old woman speaking in an Indian council near the Susquehanna River in 1706 and asked his interpreter why was told “that some women were wiser than some men, and that they had not done anything for many years without the council of this ancient, grave woman.”15

General Harmar led a force of some three hundred regulars and twelve hundred militia northward from Fort Washington (present-day Cincinnati) to attack Indian villages in the area of what is now Fort Wayne. Although the Americans burned Miami and Shawnee villages and killed two hundred Indians, they lost an equal number of men and were forced to retreat. This show of force by the United States had proved embarrassing, and the administration was determined not to rely on militia to the same extent again.

Talon.” Her voice reached him just as he began the first note of his death song and his heart leaped. “Talon. Can you hear me?” He tried to open his eyes, but they were weighed down with mud. He smelled her. She was very close. He wanted to reach out to her, but he was so tired. “Talon.” Something warm and alive brushed his lips. Her caress was sweet and powerful. Feather-light, it jolted him with the intensity of a lightning bolt. If he didn’t hold on to her, the cold mud would seep into his nose and throat and choke the life from him. “Talon . . . don’t die,” she whispered. He opened his eyes just as she kissed him a second time with infinite tenderness. She gasped as he threw his good arm around her and crushed her against him. She was warm and alive. Vision or flesh and blood woman, she’d not leave him. Talon pressed his mouth against hers with searing heat. “Talon,” she cried, as she struggled free of his embrace and stood trembling, apparently unsure whether to run or fling herself back into his arms. “You’re . . . you’re awake,” she managed. A slow smile spread over his face. She covered her mouth with her hand. Her lips were tingling. “I was afraid . . .” she began. “I mean . . . I thought that you . . .” She put distance between them. “Your fever was very high,” she said quickly. “We . . . I was afraid that you—” “I am not dead, Becca,” he said hoarsely. “I . . . can see that.” Unconsciously, she rubbed her mouth. “You . . . you kissed me,” she whispered. “You kissed me first.” She felt giddy. “I did, didn’t I?” He closed his eyes again. “We must talk of this later,” he murmured. “Now, I can’t seem to keep my eyes open.” She reached for the brimming cup of medicine his sister had left when she went out. “You . . . you must have something to drink,” she said. “Are you in pain?” He made a sound that might have been either a low groan or a chuckle. “A man who was not a warrior of the Mecate Shawnee might say that.” “You fought with a bear,” she reminded him. “What shame is there to admit that you hurt? You’re human, aren’t you?” His black eyes snapped open with the intensity of a steel trap. “A Shawnee? Human?” he challenged. “Do you hear what you say?” “By Christ’s wounds, Talon! You’re as human as I am.” He sighed and his eyelids drifted closed. “Remember that, Becca . . . remember. I am just a man. A man . . . who cannot . . . cannot hate his . . . prisoner.

So live your life that the fear of death can never enter your heart. Trouble no one about their religion; respect others in their view, and demand that they respect yours. Love your life, perfect your life, beautify all things in your life. Seek to make your life long and its purpose in the service of your people. Prepare a noble death song for the day when you go over the great divide. Always give a word or a sign of salute when meeting or passing afriend, even a stranger, when in a lonely place. Show respect to all people and grovel to none. When you arise in the morning give thanks for the food and for the joy of living. If you see no reason for giving thanks, the fault lies only in yourself. Abuse no one and no thing, for abuse turns the wise ones to fools and robs the spirit of its vision. When it comes your time to die, be not like those whose hearts are filled with the fear of death, so that when their time comes they weep and pray for a little more time to live their lives over again in a different way. Sing your death song and die like a hero going home.” – Chief Tecumseh, Shawnee Nation

But when I finally got to the end, I would quote from one of my very favorite poems. It is written by Chief Tecumseh of the Shawnee Nation. He was one of the most impressive warriors to ever walk this land. His words have helped to guide me. “Live your life,” Tecumseh said, “that the fear of death can never enter your heart. Trouble no one about their religion. Respect others in their view, and demand that they respect yours. Love your life, perfect your life, beautify all things in your life. Seek to make your life long and its purpose in the service of your people…. Show respect to all people and grovel to none…. When it comes your time to die, be not like those whose hearts are filled with the fear of death, so that when their time comes they weep and pray for a little more time to live their lives over again in a different way. Sing your death song and die like a hero going home.

You may have him to yourself, this grandfather who does not wish to be one. He told me he could not believe my mother would choose not to return to him. He cannot accept this. Because it injures his pride. Who could return to such a man as this?" I ran my tongue along my lips and said nothing. She gathered her bundles. "He does not even wish to be a grandfather to you. But your eyes are blinded when you look on him as if you looked on the sun." I wanted to tell her she was wrong, that I saw him for what he was. But I could not speak. "One day this sun will go black for you. And you will shrivel and die. I will not die. Because I have been raised to make my own sun. Here." And she tapped her chest. "Inside me. I was raised Shawnee. I do not need him. I do not need anybody." I nodded. "You little Shemanese girl, you need everybody. You were not raised to be strong.

One word can spark a moment, One flower can wake the dream; One tree can start a forest, One bird can herald Spring. One smile can bring a friendship, One handclasp can lift a soul; One star can guide a ship at sea, One cheer can obtain a goal. One vote can change a Nation, One sunbeam can lift a room; One candle wipes out darkness, One laugh will conquer gloom. One look can change two lives; One kiss can make love bloom. One step must start each journey, One word must start each prayer; One hope can raise our spirits, One touch can show you care. One voice can speak with wisdom, One heart can know what's true; One life can make a difference, One life is me and you…

With the murder of Cornstalk, who had tried so hard to avoid war, most of the Shawnee joined the British and the western tribes to fight against white Americans.

The threat of an uprising steadily mounted after 1805, when a Shawnee spiritual leader, Tenskwatawa (better known as the Prophet), launched a religious movement that called for rejecting of the white man’s ways.

Smack between Shawnee

A Poem by Tecumseh (Shawnee Tribe Chief ) “So live your life that the fear of death can never enter your heart. Trouble no one about their religion; respect others in their view, and demand that they respect yours. Love your life, perfect your life, beautify all things in your life. Seek to make your life long and its purpose in the service of your people. Prepare a noble death song for the day when you go over the great divide. Always give a word or a sign of salute when meeting or passing a friend, even a stranger, when in a lonely place. Show respect to all people and grovel to none. When you arise in the morning give thanks for the food and for the joy of living. If you see no reason for criticizing others , the fault lies only in yourself. Abuse no one and no thing, for abuse turns the wise ones to fools and robs the spirit of its vision. When it comes your time to die, be not like those whose hearts are filled with the fear of death, so that when their time comes they weep and pray for a little more time to live their lives over again in a different way. Sing your death song and die like a hero going home.

In reality, the various movements and removals of Indigenous peoples from the Southeast due to white invasion meant that the first western settlers were often Native Americans who migrated to spaces other than their homelands, where they encountered other tribes—longtime enemies, other displaced peoples, and groups who had long called this land home. Native peoples adjusted their oral histories and survivance strategies to incorporate their new surroundings as they had done for millennia, crafting stories that told of successful migrations and learning about the food and herbs of their new homes. As they were forced westward, the Five Tribes’ experience in Indian Territory was different from the other Indigenous migrations occurring around them. The Chickasaw, Choctaw, Cherokee, Creek, and Seminole Nations sought to use the settler colonial process to cast themselves as civilizers of their new home: they used the labor system that Euro-Americans insisted represented sophistication—chattel slavery—to build homes, commercial enterprises, and wealth, and they portrayed themselves as settlers in need of protection from the federal government against the depredations of western Indians, which, the Five Tribes claimed, hindered their own civilizing progress. Moreover, they followed their physical appropriation of Plains Indians’ land with an erasure of their predecessor’s history. They perpetuated the idea that they had found an undeveloped ‘wilderness” when they arrived in Indian Territory and that they had proceeded to tame it. They claimed that they had built institutions and culture in a space where previously neither existed. The Five Tribes’ involvement in the settler colonial process was self-serving: they had already been forced to move once by white Americans, and appealing to their values could only help them—at least, at first. Involvement in the system of Black enslavement was a key component of displaying adherence to Americans’ ideas of social, political, and economic advancement—indeed, owning enslaved people was the primary path to wealth in the nineteenth century. The laws policing Black people’s behavior that appeared in all of the tribes’ legislative codes showed that they were willing to make this system a part of their societies. But with the end of the Civil War, the political party in power—the Republicans—changed the rules: slavery was no longer deemed civilized and must be eliminated by force. For the Five Tribes, the rise and fall of their involvement in the settler colonial process is inextricably connected to the enslavement of people of African descent: it helped to prove their supposed civilization and it helped them construct their new home, but it would eventually be the downfall of their Indian Territory land claims. Recognizing the Five Tribes’ coerced migration to Indian Territory as the first wave among many allows us to see how settler colonialism shaped the culture of Indian Territory even before settlers from the United States arrived. Though the Cherokee ‘Trail of Tears’ has come to symbolize Indian Removal, the Five Tribes were just a handful of dozens of Indigenous tribes who had been forced to move from their eastern homelands due to white displacement. This displacement did not begin or end in the 1830s Since the 1700s, Indian nations such as the Wyandot, Kickapoo, and Shawnee began migrating to other regions to escape white settlement and the violence and resource scarcity that often followed. Though brought on by conditions outside of their control, these migrations were ‘voluntary’ in that they were most often an attempt to flee other Native groups moving into their territory as a result of white invasion or to preempt white coercion, rather than a response to direct Euro-American political or legal pressure to give up their homelands….

There is a lesson for liberals in the Kansas story, and it’s not that they, too, might someday get invited to tea in Cupcake Land. It is, rather, an utter and final repudiation of their historical decision to remake themselves as the other pro-business party. By all rights the people in Wichita and Shawnee and Garden City should today be flocking to the party of Roosevelt, not deserting it. Culturally speaking, however, that option is simply not available to them anymore. Democrats no longer speak to the people on the losing end of a free-market system that is becoming more brutal and more arrogant by the day.

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Why we fight: Will we let ourselves be destroyed in our turn without a struggle, give up our homes, our country bequeathed to us by God the Creator, the graves of our dead and everything that is dear and sacred to us? I know you will cry with me, "Never! Never!" -Tecumseh of the Shawnees

She created us, and so we dance. She smiles down upon our dance. She grows happy because we dance. We are her grandchildren, and so we dance. Our dance is our best prayer to her. She laughs in happiness because we dance. We are her children, and we must dance. If we were ever to forget, she would weep. She would never cease her weeping. She is the mother to whom we dance. If only insect tracks marked our dancing grounds, she would forget us too, and we would die. She is the goddess who dances through us. We are her children, and we must dance. She created us, and so we dance. ~ Shawnee Bread Dance Song

still a blue-collar suburb, but after three decades of deunionization and stagnant wage growth, blue-collar suburbs like this one look and act very differently than before. Shawnee today burns hotter than nearly any place in the state to defund public education, to stamp out stem-cell research, to roll back taxes, and to abase itself before the throne of big business. The suburb is famous for having sent the most determined of the anti-evolutionists to the State Board of Education and for having chosen the most conservative of all Kansas state legislators,

Early American history has been told—and often exaggerated—by the pen and the paintbrush. Daniel Boone’s fame as a bear hunter is depicted by Severino Baraldi (above), while this portrait of the lone woodsman was painted by Robert Lindneux. Boone blazing the trail west in George Caleb Bingham’s 1851–52 oil painting, Daniel Boone Escorting Settlers through the Cumberland Gap Boone was not a man who relished a fight, but he never backed away from one, either. In 1774, he led the defense of three forts along Virginia’s Clinch River from Shawnee attacks and, as a result, earned a promotion to captain in the militia—as well as the respect of his men. While

Whether it would be possible for these men to forget what had happened remained a mystery for the future to decide. But once decided, it would affect the lives of the many tribes currently living in the state of Ohio—the Delaware, Shawnee, Seneca, Ottawa, and Wyandot—and those living farther to the north and west in the old Ohio Country—the Miami, Pottawatomi, Kickapoo, Sac and Fox, Menominee, Chippewa, and Winnebago—who for three months in 1814 had a country of their own.65 TWO Starting Over at Springwells The opening weeks of 1815 passed with a sad and unbearable slowness for James Madison.

In the treaty, the tribes agreed to end all hostilities toward each other and the United States. They promised to send warriors to fight alongside the Americans if fighting with the British on the western frontier continued. In turn, the United States promised to return to the boundaries with the tribes that existed before the war began. All the tribes were now under the protection of the United States of America, “and of no other power whatever.” The greatest chiefs had agreed to the treaty, including Tarhe the Crane of the Wyandot, Captain Anderson of the Delaware, and Black Hoof of the Shawnee. For all practical purposes, the war between the United States and most of the Indians in Tecumseh’s confederation had been over since

Realizing that she was clad only in the fur, she pulled it tight around her, trying to cover her legs, her shoulders, and her breasts all at the same time. “You monster!” she said. “You promised me you’d call out before you came back. You tricked me.” She grabbed her shift and retreated to the shadows in the back of the cave. “I did call you,” he said. “You were sleeping like a bear in winter. I killed the turkey, plucked it, and cooked it. Still you slept. I think Simon Brandt has a lazy woman for a wife.” Rebecca sputtered, too angry for words, as she struggled to get into her shift without dropping the wolfskin. She did notice that not only was she dry, but her garment was dry as well. She had been asleep, and not just for a few moments. “You seem to have lost your dress,” he said, “so I brought you the Huron’s French coat instead. I think it will fit you if you tie his belt around your waist.” He reached over and held up a blue men’s military jacket. “You expect me to wear a dead man’s coat?” “You will wear it, woman, or I will take your last garment and leave you only the wolf pelt to wear.” “Go to hell!” she shouted. “If the English are right about their god, I will. But what if the Shawnee are right, and you are wrong. Have you thought of that?” “No.” “Think of it while you eat my turkey and sit at my fire. Perhaps it will help you to be properly grateful to a man who has gone to great lengths to keep you from harm.” “I’ll never be grateful to you.” He smiled. “But you will eat my turkey.” She nodded. “Only to have enough strength to live long enough to see you hanged for the savage you are.

Religion played a major part in the history of the Appalachian pioneers. Their way of life was characterized by a strong sense of independence and an inherent distrust of religious hierarchies. Many of their beliefs were influenced and modified by early interaction with the Shawnee and Cherokee people, as well as by the African religions of their slaves. Some of these adaptations are still in evidence in present day church services in Appalachia, including creek baptism, foot washing, chanted preaching and congregational shouting.

three years longer at home or till the age of sixteen, when I struck out for myself, pretty much on my own hook, resolved to hunt for furs with some company, or hunt Indians, or do any thing else that would pay. While working on my father’s plantation I had become familiar with the rifle and shot gun, and indeed had to provide nearly all the meat for the family; but game was plenty and that was an easy task, much easier than pleasing the mistress who took no pains to give me any educational advantages. Though young, I was nearly full grown when I found an excellent chance to join a fur company that had just started out from St. Louis, under the lead of Charles Bent, and were going out to a fort and trading-post called Bent’s Fort, some three hundred miles south of Pike’s Peak on Big Arkansas river. The party consisted of about sixty men. The more prominent hunters were Charles Bent, Guesso Chauteau, William Savery, and two noted Indian trappers named Shawnee Spiebuck, and Shawnee Jake. Some of the party were agents of, and interested in, the Hudson’s Bay fur company, having their head-quarters at St. Louis. This was in 1835. As I shall have considerable to say of some of this party, a brief description of them may be of interest to the reader. Charles Bent, the leader of the party, and a manager of the fur business at Bent’s Fort, was a native of St. Louis, Mo., and a brother of the famous Captain Bent who originated the theory called the “Thermal Gateways to the Pole.” |At the time I joined his party, he was about thirty-five years of age, light complexioned, heavily built, tending to corpulency. In all my acquaintance with him I always found