Hodge, Frederick Webb, Compiler. The Handbook of American Indians North of Mexico. Bureau of American Ethnology, Government Printing Office. 1906.
The Eel River Indians were a subgroup of the Miami tribe, historically located in Indiana. Their village centered at Thorntown, Boone County, where they had a reservation until its sale in 1828. Following this, they relocated to the Miami Reservation near the Wabash and Eel rivers in Miami County. Their experiences reflected the broader challenges faced by the Miami tribe during this period. The name “Eel River” derives from the French term “I’Anguille,” meaning “The eel.
The Ottawa Tribe, whose name means “to trade,” has deep historical roots in commerce, particularly in the fur trade with the French. Initially located in Canada, they faced forced relocation to the U.S. under the Indian Removal Bill, suffering significant losses during the process. In 1867, the tribe settled in Oklahoma after selling their Kansas land. Despite a challenging period, including termination of recognition in 1956, the tribe regained federal status in 1978. The Ottawa Tribe now conducts its governance through elected leadership, ensuring participation from its members.
The Wiyot Tribe, also known as the Wishosk, inhabited a coastal region of Northern California, primarily around the lower Eel River and Humboldt Bay. Their territory, rich in redwood, extended along several creeks and rivers, with subsistence largely dependent on marine resources. The tribe exhibited cultural similarities with nearby tribes, characterized by their square houses, redwood canoes, and unique spiritual beliefs centered around the creator deity Gudatrigakwitl. Tragically, they faced significant violence and disenfranchisement, particularly following the Indian Island Massacre in 1860, greatly diminishing their population and recognition.
The Big Valley Tribe, descendants of the Xa-Ben-Na-Po Band of Pomo Indians, historically occupied the Clear Lake area in California. In 1851, a treaty was agreed upon but later rejected by the U.S. Senate, leaving the tribe landless after failing to meet claims deadlines. Over time, the tribe faced illegal termination but regained federal recognition in 1983. The Big Valley Pomo, now a self-governing entity, established Konocti Vista Casino, driving economic growth. Their mission focuses on self-sufficiency, cultural preservation, and community development.
Pomo baskets served varied practical functions in everyday life. Baby baskets, designed for easy transport, were crafted with care, while tightly woven cooking baskets held water for food preparation, utilizing heated stones to cook soups and mush without burning. Coarse, white willow baskets allowed visibility for storing fish and wood, while conical baskets, adorned with intricate designs, were used for gathering seeds. Essential for winter, storage baskets secured dried foods, demonstrating the Pomo’s ingenious craftsmanship and resourcefulness in basket making.
The Norridgewock tribe, part of the Abenaki confederacy, inhabited the Kennebec Valley near present-day Norridgewock, Maine. Their principal village became a French mission site in 1688, with Jesuit Father Rasles fostering strong ties to the French, which alienated them from English colonists. An expedition in 1724 led to the village’s destruction and the tribe’s dispersion, with many fleeing to Canada. Subsequent attacks forced them to abandon their homeland for safety, highlighting the volatility of their existence amid colonial conflicts.
The Tammany Society, founded in 1786 by Revolutionary War veteran William Mooney, evolved from a patriotic organization focused on safeguarding popular liberty and aiding Revolutionary soldiers into a powerful player in New York City’s Democratic politics. Adopting an Indian-themed structure, it sought to counter Federalist aristocracy. Early efforts included negotiating treaties with Native Americans, establishing historical museums, and supporting military needs. While it initially prioritized republican ideals, Tammany Society’s influence has shifted towards local political dominance, with Tammany Hall emerging as its political arm.
The structure of North American Indian tribes revolves around kinship ties, linking individuals socially, politically, and religiously within a defined territory. Tribes varied in their complexity, with distinct social organizations influenced by environmental factors. While many tribes operated independently, others formed powerful confederations, exemplified by the Iroquois League, which emphasized principles like public peace and justice. Marital practices often adhered to exogamy, ensuring diversity within clans. Each tribe’s governance and social fabric reflect unique combinations of kinship and cultural practices, showcasing a rich mosaic of tribal identities and institutions.
This post provides a detailed catalog of Indian villages, towns, and settlements from the Handbook of Americans North of Mexico, highlighting notable sites and their historical significance. Iniahico was a key Apalachee village near present-day Tallahassee in 1539. Itafi was a district where Timuquanan dialects thrived. Itara, visited by De Soto’s expedition in the same year, and Ivitachuco, a principal town of the Apalachee, are also mentioned, indicating the rich tapestry of Native American history in Florida.
Bloody Knife, an Arikara chief and renowned warrior, was born on the Hunkpapa Reservation in North Dakota. As a young man, he returned to his mother’s Arikara people. He gained prominence by safely delivering mail through dangerous territories inhabited by hostile Sioux. Bloody Knife later served as a chief scout at Fort Abraham Lincoln, participated in General Stanley’s 1873 Yellowstone Expedition, and joined Custer’s 1874 Black Hills expedition. He valiantly fought and was killed during the Battle of the Little Bighorn in 1876 while aiding Reno’s command.
Many Algonquian tribes consist of sub-tribes, bands, gens, clans, and phratry, though information on many of these smaller groups is scarce or they may no longer exist. The Atchaterakangouen, a band active in the interior of Wisconsin in 1672, is noted for its proximity to the Mascouten and Kickapoo tribes, illustrating the interconnectedness of these Algonquian peoples.
The post provides insights into various Creek Indian clans, some of which are extinct. Notable mentions include the Chukotalgi, Hlahloalgi, and Isfanalgi, which are no longer in existence, alongside active clans like Hutalgalgi and Itamalgi. The information highlights the complexities of Creek tribal structure, encompassing sub-tribes and affiliations, while acknowledging gaps in historical knowledge regarding their existence and significance.
Tribes often consist of various sub-tribes, bands, gens, clans, and phratries, though many remain poorly documented or have vanished. This post highlights some of these groups, specifically within the Navaho context, mentioning the Bithani (folded arms), Dsihlthani (brow of the mountain), and Dsihltlani (base of the mountain) clans. Such clans are crucial for understanding the social structure and history of the Navaho people.
The post discusses various lesser-known tribes, sub-tribes, and bands in North America, highlighting their uncertain statuses and historical mentions. For instance, the Mississippi Amicoa is likely imaginary, while the Akawenchaka, a small band from North Carolina, now integrates with the Tuscarora. Other tribes include the Agaihtikara fish-eaters in Nevada and the Acubadaos encountered by Cabeza de Vaca in Texas. Many of these tribes lack defined locations or identities, underscoring the challenges historians face in documenting Indigenous histories.
Various tribes are organized into sub-units such as bands, gens, and clans, with some lesser-known groups possibly no longer existing. The Cannetquot is noted as a semi-tribe or family from the East side of Connetquot River, around Patchogue, Long Island in 1683. Thompson’s account includes this area as part of the Patchoag territory, suggesting a connection to the name’s dialectical roots linked to Connecticut.
The Snoqualmu Tribe, a division of the Salish people, inhabited the upper branches of the Snoqualmie River in Washington, with a population of 225 in 1857. They currently reside on the Tulalip Reservation alongside other fragmented tribes. Various historical records reflect different spellings of their name, showcasing the tribe’s significance and cultural heritage through the years.
Smohalla, born between 1815 and 1820, was a prominent Indian prophet and teacher of the Sokulk tribe, related to the Nez Perce. By 1850, he started preaching a message advocating a return to traditional Indian ways and resistance to white influences, inspired by a vision from the spirit world. His teachings resonated with many, including Chief Joseph and his followers. Despite his death in 1895, the Dreamers maintained their religious practices into the 20th century, preserving Smohalla’s spiritual legacy.
Chief Joseph, born Hinmaton-yalatkit, was the leader of the Nez Percé during the conflicts of 1877. He resisted the 1863 treaty that ceded their ancestral lands in Oregon to white settlers. Following escalating tensions, he led a remarkable retreat toward Canada, skillfully managing a group of women and children despite being pursued by U.S. forces. After significant engagements, he surrendered on October 5, 1877. Subsequent broken promises led to his band’s displacement, and he spent his later years advocating for education and sobriety among his people before his death in 1904.
Mark Arthur, a full-blood Nez Percé born in 1873, experienced displacement after his mother was captured in 1877. He returned to the Nez Percé Reservation around 1880, attending Miss McBeth’s mission school to prepare for the ministry. After reuniting with his mother, he cared for her until her death. Ordained around 1900, he became pastor of the oldest Presbyterian church west of the Rockies in Lapwai, Idaho, achieving notable success and serving as a delegate at the Presbyterian church’s general assembly in 1905.
Mikanopy was a Seminole chief who opposed the forced removal of his people from their lands as outlined in a treaty signed on May 9, 1832. He refused to sign the emigration agreement in 1835, aligning with Osceola and the majority of the tribe who sought to resist relocation. As tensions escalated into conflict, Mikanopy’s leadership was challenged, leading to a prolonged war with the U.S. government. Despite his involvement in battles, including the killing of a commanding officer in 1836, he was noted for his indolent nature and lack of strong leadership qualities.