Omaha

Biography of Alice C. Fletcher

Alice C. Fletcher, influenced by Frederic Ward Putnam, dedicated her life to studying American Indian culture and archaeology. She became a significant figure in the Peabody Museum and shared a close partnership with Omaha Francis La Flesche. Appointed special agent for various tribes, Fletcher worked on land allotments and exhibited progress in Native American civilization. She played key roles in organizations like the American Folklore Society and advocated for policies such as the Dawes Act, which aimed to individualize land ownership.

Omaha Tribe History in Nebraska

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The Omaha tribe historically lived in villages of sod and timber dwellings, efficiently designed for communal living and hospitality. They cultivated crops, like corn and beans, primarily handled by women, while men focused on hunting, which was regulated by tribal customs. The tribe was organized into ten gentes, each with distinct roles. Despite challenges brought by white settlers, the Omaha adapted to a more agricultural lifestyle, leading to individual land ownership by the late 19th century and fostering self-sufficiency within their community.

Washington Land Patents – Omaha Tribe

A record of Washington Land Patents for the Omaha Tribe, listing patentees, dates, document numbers, and accession numbers. The page includes many family and individual names, such as Adams, Balch, Belmont, Jones, Price, and Williams, along with several Native names, providing a detailed historical land patent index.

Treaty of March 6, 1865

On March 6, 1865, a treaty was signed between the United States and the Omaha tribe of Indians, led by several chiefs. The Omaha ceded a tract of land from their reservation for $50,000, allocated for improvements and provisions. The treaty aimed to promote individual land ownership among the Omaha, allowing families and individuals to cultivate designated portions. Additionally, it included provisions for the possible repurchase of ceded land if the relocation of the Winnebago tribe proved disruptive.

Treaty of October 15, 1836

On October 15, 1836, a convention was held at Bellevue, Upper Missouri, between U.S. officials and chiefs of the Otoes, Missouries, Omahaws, and Yankton and Santee Sioux. The tribes ceded land between Missouri and the Missouri River to the U.S., seeking to establish a clear boundary and avoid conflicts. In return, the U.S. promised goods valued at $4,520 and assistance in agriculture, including corn and land preparation, acknowledging their commitment to support the tribes’ transition to farming.

Treaty of July 15, 1830

On July 15, 1830, a treaty was signed between the United States, represented by William Clark and Willoughby Morgan, and several Native American tribes including the Sacs and Foxes, and various Sioux bands. The tribes agreed to cede significant land for compensation, including monetary payments and provisions for blacksmiths and agricultural tools. Additionally, the treaty outlined the establishment of land for half-breeds and ensured annual allowances for education. The treaty aimed to foster peaceful relations and secure a future beyond hunting grounds.

Omaha Indians

The Omaha Indians, part of the Siouan linguistic stock, originally inhabited regions near the Ohio and Wabash Rivers before migrating to northeastern Nebraska along the Missouri River. Their population fluctuated significantly due to disease and external pressures, with populations recorded from 2,800 in 1780 to 1,684 in 1932. Historically, they experienced significant land loss and were eventually granted citizenship. The city’s name, Omaha, honors their legacy, which includes the efforts of figures like Alice C. Fletcher in promoting their welfare and cultural study.

Treaty of 16 March 1854

On March 16, 1854, the Treaty between the United States and the Omaha tribe was signed in Washington, D.C. The Omaha ceded lands west of the Missouri River while reserving territory for their future home. They agreed to vacate the ceded area within a year and relinquished previous claims to lands east of the river. The treaty provided for annual payments to the tribe, support for agriculture, and pledged protection against hostilities. Provisions were also made for education and infrastructure to aid in the tribe’s transition.

Houses of the Omaha Tribe

Page of Kurz's sketchbook showing interior of an Omaha lodge, May 16, 1851

In August 1804, Lewis and Clark encountered the Omaha village near the Missouri River, characterized by its three forks and comprised of approximately 300 cabins, which had recently suffered from a smallpox outbreak. By 1811, traveler Bradbury noted its distinctive conical lodges made from poles and buffalo hides, with decorative paintings. The Omaha utilized both earth lodges and skin tipis for their dwellings, with construction involving communal labor and specific roles across genders. By the mid-19th century, these structures remained central to Omaha life, reflecting their cultural practices and social organization.

Omaha Indian Gentes

The Omaha Indian gentes, as documented by Dorsey in his 15th Report to the Bureau of American Ethnology, include the Hangashenu half tribe, which consists of Wezhinshte, Inkesabe, Hanga, Dhatada, and Kanze. Additionally, the Inshtasanda half tribe includes Mandhinkagaghe, Tesinde, Tapa, Ingdhezhide, and Inshtasanda. These divisions reflect the complex social structure of the Omaha people.

Omaha Tribe

The Village of the Omahas - Photograph by W. H. Jackson, 1871.

The Omaha Tribe, part of the Dhegiha group of Siouan tribes, migrated westward from the Ohio and Wabash rivers around 1500. They settled near the Missouri River, facing conflicts with the Dakota and adapting to agricultural practices. By the 19th century, their population fluctuated due to disease and warfare, numbering about 600 in 1804 and approximately 1,200 by 1880. Their traditional dwellings included earth lodges and skin tents, and their societal structure comprised two principal chiefs and various subordinate leaders.

The Supernatural Among the Omaha Tribe of Indians

The Omaha Tribe’s understanding of the supernatural is deeply intertwined with their beliefs about life, death, and the natural world. Their myths suggest a connection between humans and animals, with a vague cosmogony and practices reflecting respect for nature’s cycles. Key narratives involve transformations and the presence of spirits, particularly ghosts, which influence daily life and rituals. Ceremonies often honor natural elements and seek visions believed to grant protection or insight, emphasizing a holistic view of existence where every entity can impact human fortune.

Map of Omaha Indian Reservation, Nebraska

The provided content details a collection of maps from the Omaha Indian Reservation in Thurston County, Nebraska, spanning the years 1905-1906. The maps are divided into nine sections, each listing various individuals and their respective land allotments. The names correspond with specific numerical designations on the maps, aiding in identifying the locations pertaining to the Omaha Indians. This documentation serves as an important historical resource, reflecting land distribution practices and the individual rights granted to members of the Omaha tribe during that period.

Omaha Indians in Nebraska

Omaha Indian at Work

The Omaha tribe resides in Nebraska, approximately 80 miles north of Omaha, on a 12-mile long reservation along the Missouri River. They are the last of the tribes in Nebraska to remain on their ancestral lands. Historically, the Omaha migrated from the Ohio Valley due to conflict, eventually settling in their current location over two centuries ago. They share linguistic ties with several tribes, though significant language evolution has occurred, making communication between certain tribes challenging today.

Omaha Colloquy & Brulé Dakota Colloquy – Sign Language

The Omaha and Brulé Dakota colloquies present distinct sign language gestures used to communicate questions and answers. Rev. J. Owen Dorsey describes the Omaha method, which utilizes hand movements to indicate the direction of the wind. Dr. W.J. Hoffman details the complex series of gestures shared by a Brulé Dakota chief, illustrating an interaction with a government secretary. These gestures convey inquiry and response, emphasizing the cultural significance of sign language in Native American communication.

Tipi and Earth Lodges of the Plains Tribes

Fig. 8. Setting up a Crow Tipi. (Tetzold photo.)

The Plains Indian tipi, made of dressed buffalo skins, was a vital structure for many tribes, primarily erected by women. Its conical shape varied slightly across tribes, with distinct methods of construction using either three or four poles as a foundation. Beyond tipis, tribes like the Mandan, Hidatsa, and Arikara utilized earth-covered lodges, characterized by a circular depression for a fireplace and sturdy frameworks. These lodges were typically permanent, contrasting with the nomadic use of tipis, which adapted to the lifestyle of buffalo hunting.

Plains Indian Culture

Fig. 34. The Cheyenne Camp Circle. (Dorsey).

Museum collections often lack comprehensive representations of Plains Indian social organization, which is complex and varies among tribes. While tribes like the Crow and Blackfoot have distinct political units, they often unite culturally. Clans and gentes play significant roles in regulating marriage, predominantly favoring exogamy. The camp circle, a notable aspect of Plains culture, showcases organized living arrangements. Marriage customs prioritize sister marriages, and child-rearing practices include unique naming ceremonies. Death rituals typically involve scaffolding rather than burial, reflecting deep cultural beliefs about the afterlife.

Religion and Ceremonies of the Plains Tribes

Blackfoot Medicine Pipe

The Plains tribes’ mythology is rich, encompassing a variety of sacred beliefs and narratives that share similarities with European legends. Prominent among these tales are deluge myths and hero narratives, often featuring supernatural beings like the Blackfoot’s Napiw. While tribes have unique beliefs, many themes overlap, revealing cultural connections. Religious concepts diverge from Western notions of a singular deity, focusing instead on a controlling power expressed through the natural world. Rituals involve personal medicine bundles, pivotal in both individual and communal ceremonies, highlighting the spiritual life of these tribes.