The People
Tribal Report of the Northern Cheyenne Nation (June 2006 Vol. I No. 7)
Page 7 (The Programs)	Page 8		Page 9
A Message From Our Elders In 1891, the 15th Anniversary of the Custer battle was not attended by any Cheyennes because they feared they would be imprisoned or killed. However in 1926, the 30th Anniversary was attended by Wooden Leg. He gave the following account. In my turn at the talking I was asked the same kind of questions: “Wooden Leg, were you in the Custer battle?” “Yes, I was there. “Were you in the first fight up above the camps?” “Yes.” “Good. How old were you at that time?” “Eighteen winters.” “How old are you now?” “Forty-eight.” “Good. Tell me where you were during all of the time. Tell me what you saw and what you did.” I told him. It happened I was the only Indian at this gathering who had been in the first fight with what the white people call the Reno soldiers. It began with my brother and I being awakened by the shooting and our running to get our horses. I followed my own doings up the valley and into the chase after the soldiers through the river and up the hill. I showed how I had taken a rifle from a soldier. I described the killing of the Corn Indian and my taking his gun. The doctor wrote on a piece of paper as I talked. My cousin Little Wolf interrupted me: “You tell too much. Stop talking.” But I did not stop. It appeared none of the soldiers nor other white people listening to me were angry. This medicine doctor looked to me like a good man, one who understood that we had killed soldiers who had come to kill us. I described to him the way I had helped to kill the soldier getting water at the river. I told about the Indians surrounding the Custer soldiers on the long ridge and about many things that happened there. The doctor still was writing on the paper. He broke in with some questions and I answered each one as straight as I knew how to answer it. Little Wolf said to me: “Tell him Custer killed himself, and see if he becomes angry.” But I did not say anything about that. Other Indians, at other times, had tried to tell of the soldiers killing themselves, but the white people listening always became angry and said the Indians were liars, so I thought it best to keep quite. Other questions came: “Did you see Custer?” “I suppose I did, but I do not know. I think that no Indians there knew anything about him being with the soldiers.”		“Did you see soldiers having special marks on the shoulders of their coats?” “Yes, I noticed some of them.” “Did you know they were chiefs among the soldiers?” “I did not know then, but I know now.” “How many soldiers did you see having the markings on the shoulders?” “I do not know. When we were fighting them they all looked alike to us, the same as a herd of buffalo.” “How many Indians were killed?” I told him the number of dead Cheyennes, Uncpapas and others. “Good,” he said, and he wrote the numbers on his paper. The Cheyennes and some other Indians went with a few soldiers to Fort Custer, not far from the place where had been the great battle. The Soldier officers at the fort shook hands with all of us. We gathered together, and some friendly speeches were made by officers and by Indians. All I said was; “A long time ago we were enemies. Today we are friends.” The medicine doctor rode beside me as we were going to and from the fort. We made sign-talk together along the way. I showed him the only place where the Cheyenne tribe ever camped west of the Bighorn river. From the top of Fort Custer Hill we could see the place, just across from the mouth of the Little Bighorn. Many pictures were made of Cheyennes, Sioux, Nez Perces and Crows. Some were made on the valley and by the river where had been the first fight, others were made on the battle ridge and at its northern side. Pictures were made at night when the Indians were dancing. The bright flashes scared some of the Indians, but soon it was learned what was being done. Wagons came loaded with rations. We were given plenty of beef, bacon, bread, crackers, coffee, sugar, meat in cans, and other food. We were on the valley by the river, where had been the fight with the Reno soldiers. A soldier officer rode out, saying: “All Indians who were in the Custer battle get rations. No others are to be given food.” But when the distribution began, lots of Crows came running. They crowded forward saying: “Oh, meat! Give some to us.” Their actions made me angry. I let loose my tongue: “You—Crows—you are like children. All Crows are babies. You are not brave. You never helped us to fight against the white people. You helped them in fighting against us. You were afraid, so you joined yourselves to the soldiers. You are not Indians.” Bobtail Horse said to me: “Ssh, keep you temper.” My cousin Little Wolf said: “You are doing right. Tell them what you think of them.” The Crows stopped asking for the rations. All of them went back and kept quite. Besides the rations given to us every day, each of us was paid three dollars at the end of each day, for four days. When the gathering ended and we were getting ready to go back to our reservation, we were given plenty of extra food to eat along the way. Some of it was eaten by ourselves and our friends after we arrived home. Wooden Leg: A Warrior Who Fought Custer. Interpreted by Thomas B. Marquis. (Lincoln: University of Nebraska Press, 1962): Pages 351-355. Tribal Report of the Northern Cheyenne Nation (June 2006 Vol. I No. 7), page 8.
Tsetesetanove naa Noavose Lucille Seminole Spear and Janis Spear The Cheyenne culture is described as “The Way of Life” which is a great and highly respected subject. In the old days, only the very most learned and qualified Cheyenne could talk. This was the Way of Life for the old people. A Way of Life in which they knew and enjoyed every happiness, even in times of hardship, struggle and danger. It was through their sacrifice of hard-fought efforts and dying for theirs and the present day Cheyenne right and freedom to live in a way they knew and liked best. The Cheyenne Tribe has always believed their life is a journey and that all Creation comes from Ma’heo’e, the Creator. All life begins and ends with the Creator; the symbolic journey of life. The Cheyenne people have always had a deep reverence for the land. It is a Mother; a living thing that produces food and other provisions for us. The present times and places in which Cheyenne people live today are so different from what they where in the old days. Many changes have taken place in the Cheyenne Journey of Life. As individuals (but not as a whole) we have accepted new things and new ways, and the decision in how they would make the Journey of Life has changed. Among our Cheyenne people today, some of the old ways and traditional thinking are still understood, and yet some do not know how to adapt what they know to meet present day life. This is due to the fact that some of our young people do not speak or understand the Cheyenne language. The Cheyenne language contains the expressions of our beliefs and values. The incredible gifts we received from the Creator through the two prophets, Erect Horns and Sweet Medicine are still with us today and cannot be duplicated by non-Indians. There is a lot to Cheyenne culture; it covers communications, law, health, spiritual life, leadership, social economics and education. The blessings we have been given by the Creator and Mother Earth by way of our resources are still utilized by the Cheyenne; waters, wild fruit, teas, game and fish, also the trees and vegetation and the mineral resources. Cheyenne had a way of preserving their culture, spiritual beliefs and their history by verbally handing down their history (familial and tribal) as was this story on Bear Butte when the So’taa’e and Tsetesetas still lived in the east near the Minnesota area. There was a young girl named Holy Robe Woman, who would dream of an old man coming		to her in her dream, telling her she was chosen to bring order back to her tribe as there was a great deal of dissention among the tribe. In her dream the old man would tell her to get ready for a long trip to bring back law and order to her tribe. She then asked to take her friend with her, who the old man said would be alright and to make a pouch for their food and many pairs of moccasins as they had a long journey. The old man instructed them to put pemmican in their food pouch and told them to always leave some in the pouch at the end of the day and at the beginning of each new day they would find their food pouches would again be filled up. They were to travel east until they saw a mountain, which would look blue from a long distance. Upon reaching their destination they were instructed to go around where there would be a body of water, to bath and clean up, then to go up to the south and make camp. After their arrival they followed their instructions and the following morning the old man came to take tem inside. Holy Robe Woman’s friend could not go as she had begun her monthly cycle. The old man told her to stay in camp and he and Holy Robe Woman started up to the east side where he tapped four times on the rock door, the rock moved aside to let them in. Holy Robe Woman experienced the most serene feeling. There were many workers inside. After four days she could not bear to leave and she decided to ask to stay. This mountain is presently known as Bear Butte to the non-Cheyenne and is known as Noavose to the Cheyenne people. The old man took the bundle out to the other girl whose name was Yellow Robe Woman and she was instructed to take the bundle back to the Cheyenne people. Yellow Robe Woman was given a stick to keep with her after leaving Noavose, she ran into enemy, who chase her as the enemy wanted the bundle. As she ran, she came to a body of water, with the enemy close behind, someone whispered in her ear; “tap the water bank four times” and as she did so, the water parted, just enough for her to cross. The enemy tried crossing the water but the water closed up and she was able to bring the bundle back to her Tribe for them to restore law and order. Noavose is a special place for the Cheyennes. It is a place of worship; to connect with Ma’heo’e. Many Cheyennes go to Noavose to fast and pray and also to take and place prayer cloths for blessings that will enrich their lives. Story told by: Lucille Seminole Spear Tribal Report of the Northern Cheyenne Nation (June 2006 Vol. I No. 7), page 8.
Fort Robinson Breakout Committee Event 2006 Tribal Report Staff In 2001 the Northern Cheyenne Tribal Council passed a resolution establishing the Fort Robinson Breakout Committee. This committee’s mission is to promote and educate Northern Cheyennes, other Indians, and non-Indians about the historical Long Journey Home and the Breakout from Fort Robinson of the Littlewolf and Dull Knife bands of 1878 and 1879. Since the establishment of the committee and non-profit organization, the Fort Robinson Breakout Committee has hosted a number of events at the historic sites at and near Fort Robinson State Park, Nebraska. One of the goals of the Committee is to bring Northern Cheyennes, especially elders, to Fort Robinson at a time of the year that permits safe travel. Committee Chairwoman Edna Seminole and Vice-Chairwoman Rose Eaglefeathers have been the leadership and have planned and promoted a number of events. They have also led the way in the construction of a monument commemorating the Cheyennes who fought for freedom and survival on the night of January 9, 1879.		This year’s event will take place July 6th through July 9th. A bus will leave Chief Dull Knife College parking lot for all those who are interested in participating. Although there is a traditional powwow on the Cheyenne land, located just two miles west of Fort Robinson, it is not the main focus of the trip. The bus will stop at Bear Butte on Thursday and reach Fort Robinson that evening. On Friday, sunrise and cloth ceremonies will be conducted out of respect for those who lost their lives fighting for the Cheyenne way of life. There will be a 2-mile walk from the barracks to the monument site located on Cheyenne land: the Lake Ranch. There, a dedication of the newly constructed monument will take place. That evening there will be guest speakers, giveaways and gourd dancing at the Iron Teeth Woman Powwow grounds, followed by the traditional powwow. Saturday and Sunday are dedicated to tours of the barracks, the “Cheyenne Bluffs,” “Coliseum Butte,” the “Last Hole,” and the mass grave site. Saturday evening will be the final night of the traditional powwow. There will be feasts Friday and Saturday. Camping and vendor spaces are free. Gas money is available for Northern Cheyenne members upon arrival, priority will be given to drivers with elders. All singers and dancers will be paid. For more information contact Vincent Whitecrane (406) 477-8245. Tribal Report of the Northern Cheyenne Nation (June 2006 Vol. I No. 7), page 8.
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