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"WAR PARTY" Council With Sitting Bull's Tribe. ca. 1870.~ Image of approximately 50 chiefs and tribal elders gathered be...
10/11/2023

"WAR PARTY" Council With Sitting Bull's Tribe. ca. 1870.
~ Image of approximately 50 chiefs and tribal elders gathered beneath a massive open teepee to discuss pressing matters of concern to the various tribal groups represented. At center sits Sitting Bull in a white shirt with a feather in his hair. 9.25" x 7.5".

In 1844, the Treaty of Tehuacana Creek was signed between the Republic of Texas and a number of assorted tribes of the r...
10/04/2023

In 1844, the Treaty of Tehuacana Creek was signed between the Republic of Texas and a number of assorted tribes of the region. The powerful Comanches were signers of the agreement in October of that year. Cooperation was called for in the treaty and any hostilities were to come to an end.
A number of councils with the tribes in Texas began in the Spring of 1843 and continued into 1844. From the minutes of an earlier council held on March 28, 1843, the Republic of Texas Commissioner Genl. W. Terrall voiced the following to the assembled council:
"The President of Texas has heard that our brothers, the red men, want to make peace with us: for this purpose he has sent us, his Commissioners to meet you." He continued "You have heard the talk of our President read to you. He is a friend of the red man; he has always been their friend; he does not talk to them with a forked tongue. He tells you to listen to the word of this Commissioners. We will not deceive you, or give you crooked talk. Terrall added "Our purpose is to bury the tomahawk forever with our red brethren. We want to make peace as firm as the ground on which we stand; one that will last between our people as long as the sun rises in the East and sets in the West."
At the later October Grand Council near the Falls of the Brazos in 1844, the Republic of Texas President Sam Houston was present. With the Comanches and several other tribes in attendance, Houston shared the following:
"To the Chiefs of the Comanches and to all the Chiefs; We, the Chiefs of the white people are very glad to see you. You are welcome to our presence. We are glad that you are here. We have been very far apart, and the path that led from your villages to us has been a long and bloody one; the blood hath been taken out of the path between the white people and many nations of the Red people, we have now met to take away the blood from the path of the Comanches and the white people. Six years ago, I made a peace with the Comanches: that peace was kept until a bad Chief took my place. That Chief made war on the Comanches and murdered them at San Antonio; he made war, too, on the Cherokees, and drove them from the country. Now this has to be mended, war can do us no good. Houston continued "Now the Chiefs can consider of my words, as they have heard them: they are true, and will last as long as the earth our mother, or the Great Spirit, which is our father. They can sleep upon them tonight, and I will hear them in Council tomorrow. He also added "tomorrow we will have the treaty read: it is like my talk. All the principal chiefs will sign it, but particularly the Comanches."
Impressive delegation portrait of the prominent Penateka Comanche Chief Tosahwi, also known as White Knife or Silver Brooch, Washington D. C., circa 1872. As a warrior who held great sway, he later became a noted leader on the assigned reservation. Tosahwi and other well-known Penateka Chiefs signed the Treaty of Tehuacana Creek. Photograph courtesy of Alexander Gardner, National Anthropological Archives, Smithsonian Institution. Additional information from the Texas State Library and Archives Commission, Austin, Texas.

Wolf Robe or Ho'néhevotoomáhe (born between 1838 and 1841; died 1910, Oklahoma) was a Southern Cheyenne chief and a hold...
10/04/2023

Wolf Robe or Ho'néhevotoomáhe (born between 1838 and 1841; died 1910, Oklahoma) was a Southern Cheyenne chief and a holder of the Benjamin Harrison Peace Medal.

Atsina (Gros Ventre) men. 1872. Photo by Captain Badger.
09/29/2023

Atsina (Gros Ventre) men. 1872. Photo by Captain Badger.

“Captain Jack”, Kintpuash (c. 1837-1873)Modoc Tribe, Oregon and CaliforniaKintpuash was born near Tule Lake, an area tha...
09/29/2023

“Captain Jack”, Kintpuash (c. 1837-1873)
Modoc Tribe, Oregon and California
Kintpuash was born near Tule Lake, an area that now straddles the Oregon-California border. The ancestral homeland of the Modoc Peoples consisted of 5,000 acres until 1864 when they were forcibly removed by the federal government to the lands of their neighbors on the newly-created Klamath Reservation. The Klamath was a much larger tribe than the Modoc, and conflict was inevitable.
Now casually referred to as “Captain Jack” by white colonizers, Kintpuash stood firm. In 1865 he led a band of Modoc from the reservation back to their lands in California. Four years went by before the United States army rounded them up again and back to Klamath territory, but Kintpuash was undaunted. In 1870 he marched back home again with 180 of his Modoc kinsmen.
The government’s outright refusal to allow the Modoc back into their homelands led to the outbreak of the Modoc War from 1872 to 1873.
Kintpuash fled with his band into the area now protected as the Lava Beds National Monument, and they settled into this natural fortress. His warriors made use of its many caves and trenches in the lava beds for defensive fighting, and women and children could be sheltered there. When the Modoc were finally located, the Army launched an attack on January 17, 1873. The US Army was beaten in this conflict but they weren’t retreating either.
Kintpuash’s advisers suggested that the Army would leave if their warriors killed its leader General Edward Canby, (the future namesake of the town of Canby, Oregon) but Kintpuash hoped for a peaceful solution that would allow his people to stay in their territory.
It wasn’t to be. During the next meeting of the peace commission on April 11, Kintpuash and several other Modoc broke down and drew pistols at a prearranged signal; he shot General Canby twice in the head. For this, he was executed on October 3, 1873.
The area of the Lava Beds National Monument where Captain Jack and his men held out against the United States Army is now known as Captain Jack’s Stronghold. It took until 1984 for Kintpuash’s skull to be returned for proper reburial by his Modoc descendants. He is buried at Fort Klamath Park, Oregon.

I'm not as white as i look 🧡Keanu Reeves was abandoned by his father at 3 years old and grew up with 3 different stepfat...
09/06/2023

I'm not as white as i look 🧡
Keanu Reeves was abandoned by his father at 3 years old and grew up with 3 different stepfathers. He is dyslexic. His dream of becoming a hockey player was shattered by a serious accident. His daughter died at birth. His wife died in a car accident. His best friend, River Phoenix, died of an overdose. His sister has leukemia.
And with everything that has happened, Keanu Reeves never misses an opportunity to help people in need. When he was filming the movie "The Lake House," he overheard the conversation of two costume assistants; One cried because he would lose his house if he did not pay $20,000 and on the same day Keanu deposited the necessary amount in the woman's bank account; He also donated stratospheric sums to hospitals.
In 2010, on his birthday, Keanu walked into a bakery and bought a brioche with a single candle, ate it in front of the bakery, and offered coffee to people who stopped to talk to him.
After winning astronomical sums for the Matrix trilogy, the actor donated more than $50 million to the staff who handled the costumes and special effects - the true heroes of the trilogy, as he called them.
He also gave a Harley-Davidson to each of the stunt doubles. A total expense of several million dollars. And for many successful films, he has even given up 90% of his salary to allow the production to hire other stars.
In 1997 some paparazzi found him walking one morning in the company of a homeless man in Los Angeles, listening to him and sharing his life for a few hours.
Most stars when they make a charitable gesture they declare it to all the media. He has never claimed to be doing charity, he simply does it as a matter of moral principles and not to look better in the eyes of others.
This man could buy everything, and instead every day he gets up and chooses one thing that cannot be bought: To be a good person.
Keanu Reeves’ father is of Native Hawaiian descent
Also read Keanu’s life
🧡I think you will be proud to wear this T-shirt👇

Deb Haaland Introduces Indigenous Food Hubs Across The CountryBy Native American DNA  Deb Haaland and the U.S. Departmen...
08/29/2023

Deb Haaland Introduces Indigenous Food Hubs Across The Country
By Native American DNA


Deb Haaland and the U.S. Department of Interior plan to launch an array of Indigenous food hubs to support a healthy lifestyle and provide food choices for Native Americans. Too often, Native American communities have great difficulty accessing healthy and traditional foods.

Initiative Of The New Food Hubs



The U.S. Department of Interior’s new food hubs aim to mend several injustices endured by Native American people.

Bryan Newlan, the Assistant Secretary for Indian Affairs, says the food hubs plan to correct the damage done by colonization, relocation, and assimilation Native Americans have experienced.

Additionally, the hubs aim “to provide healthier food to Indigenous communities and help to repair the damage done to Indigenous foodways.”

Given the extensive time Indigenous people have been restricted from healthy foods, part of the food hubs’ goal is education.

Therefore, the new hubs will help source Indigenous foods, educate people about healthy nutrition, and train Native Americans on healthy and culturally appropriate food preparation.

Food Is Deeper Than Nutrition For Native People

In Native American culture, food holds an essential role because it has a meaning beyond just nutrition. “Food is an important part of Native culture, traditions, history, and community,” Newland says.

With that, food offers Indigenous people a connection to the planet. Food “represents our connection to the Earth and the customs that have been passed down through generations,” Haaland notes.

Food Sovereignty: A Need in the Native American Community

Food hubs are critically needed in the Native American community. “Indigenous communities face historically high rates of food insecurity and often lack access to affordable and healthy foods,” Haaland observes.

Further, about 1 in 4 Native Americans face food insecurity. This statistic is significantly higher than the national average, which sees 1 in 9 Americans enduring food insecurity.

Apache County, Arizona, has the highest food insecurity rates in the country, with 22% of the population struggling to access healthy nutrition. Moreover, 18 out of 28 counties in the U.S. that are majority Native American population have high food insecurity rates.

Because Native American people struggle to find nutritious food, overall health concerns have become an increasingly prevalent issue.

The principal deputy assistant secretary for Indian Affairs at DOI, Wizipan Garriott, notes that in the past Native people “were physically fit” and “healthy.” Garriott notes that it resulted from “our lifestyle and healthy eating habits.”

Therefore, the food hubs aim to reintroduce Indigenous people to the nutritious foods their ancestors relied on hundreds of years ago.

How the New Food Hubs will Work

Here’s how the program will work.

The Bureau of Indian Affairs (B.I.A.) and the Bureau of Indian Education (B.I.E.) will partner to create Indigenous Food Hubs. These government agencies plan to place the food hubs at 55 BIE-operated schools and 26 BIA-operated detention centers around the country.

Further, the B.I.E. and B.I.A. are hiring an outside nutritionist to develop culturally appropriate foods and preparation from Indigenous knowledge.

To ensure the foods are culturally appropriate, the agencies are partnering with Native vendors, tribal health programs, and tribal food sovereignty programs. By working with Native individuals and programs, the food hubs will effectively incorporate holistic approaches.

Also, Native American culture, social determinants of health, food, land management, and regenerative agriculture will all be taken into consideration.

“Tribes have the solutions to their own challenges. It’s our job to empower tribes and Indigenous people to develop the solutions to the challenges they face,” Garriott attests.

Other Organizations Promoting Indigenous Food Security

In addition to the U.S. Department of Interior’s new Indigenous food hubs, other national programs are joining the effort to support tribal food sovereignty.

One example is the U.S.D.A., which is improving staff recruitment and training to better understand how to serve Indigenous people. With that, the department is working on expanding its Food Distribution Program in tribal nations.

To do this, the U.S.D.A. is partnering with tribes to improve food packages, expanding Native traditional foods, and providing more Indigenous foods in school meal programs.

Another entity striving for better Indigenous food sovereignty is the U.S. Department of Housing and Urban Development. This entity aims to expand food access to individuals who receive Indian Community Development Block Grant money.

Further, the Housing and Urban Development team plans to educate tribes about healthy eating habits and the importance of physical activity.

Improved Food Access in Native Communities

Improving food access in Native communities requires efforts from various government and private entities.

Thankfully, branches like the B.I.A., B.I.E., U.S.D.A., and more are working to end this epidemic which has endured for far too long. Not only do these programs strive to improve the overall health of Indigenous peoples, but they also promote tribal independence.

Health concerns are a major issue in tribal communities because of the limited access to healthy foods. Therefore, improving access to healthy foods and educating tribal communities on traditional food prep offers overall betterment for Indigenous communities across the country.

Old Hopes & Boots Open a new tabArrow Maker. Early 1900s. Photo by Richard Throssel
08/29/2023

Old Hopes & Boots
Open a new tab
Arrow Maker. Early 1900s. Photo by Richard Throssel

THE KIOWA ELDER ELK TONGUE AND HIS DAUGHTER A-KE-A c.1891:The Kiowas were allies of the Comanche. Loose bands of them co...
08/23/2023

THE KIOWA ELDER ELK TONGUE AND HIS DAUGHTER A-KE-A c.1891:

The Kiowas were allies of the Comanche. Loose bands of them continued raiding on the frontier, after the Comanches were removed from Texas to Oklahoma.

Photo Courtesy~LibraryofCongress

Chase in the Morning (Anpao Wakuwa), Oglala Lakota. 1899. Photo by Frank A. Rinehart, at Pine Ridge, S.D.
08/22/2023

Chase in the Morning (Anpao Wakuwa), Oglala Lakota. 1899. Photo by Frank A. Rinehart, at Pine Ridge, S.D.

Chief Running RabbitAatsista-Mahkan or Running Rabbit (c. 1833 – probably 24 January 1911) was a chief of the Siksika Fi...
08/21/2023

Chief Running Rabbit
Aatsista-Mahkan or Running Rabbit (c. 1833 – probably 24 January 1911) was a chief of the Siksika First Nation. He was the son of Akamukai (Many Swans), chief of the Biters band, and following the death of his father in 1871, Aatsista-Mahkan took control of the band. He was known for his generosity and kindness, and for his loyal protection of his family.
In 1877 , he was a signatory to Treaty 7, but he and his people continued to follow the bison until 1881, when he and his people were designated to settle on a reserve, 60 miles east of today's Calgary, Alberta.
Running Rabbit was born into a prominent family. His older brother Many Swans, who took their father's name, was chief of Biters band of Siksikas to which they belonged. As a teenager and young warrior, Running Rabbit had not performed any great deeds worthy of recognition until his brother lent him an amulet said to have spiritual powers made from a mirror decorated with eagle feathers, ermine skins, and magpie feathers. Running Rabbit was successful during his first ever raid as a warrior, gaining himself two enemy horses which he captured and gifted to Many Swans. Similar success during following expeditions resulted in Many Swans giving Running Rabbit the amulet as a gift. Word of Running Rabbit's success spread throughout the Biters band and many referred to him as the "young chief" before he earned or was appointed any leadership position in the band.

Low DogDied 1894Battles/wars Little BighornName Low DogLow Dog, (Lakota: Šúŋka Khúčiyela) (c.1846-1894) was an Oglala La...
08/20/2023

Low Dog
Died 1894
Battles/wars Little Bighorn
Name Low Dog
Low Dog, (Lakota: Šúŋka Khúčiyela) (c.1846-1894) was an Oglala Lakota chief who fought with Sitting Bull at the Little Bighorn.
He became a war chief at age 14. After surrendering in 1881, he lived at Standing Rock Agency.
Low Dog's account of the Battle of the Little Bighorn was published in the Leavenworth, Kansas Weekly Times of August 18, 1881:

At that time we had no thought that we would ever fight the whites. Then I heard some people talking that the chief of the white men wanted the Indians to live where he ordered and do as he said, and he would feed and clothe them. I was called into council with the chief and wise men, and we had a talk about that. My judgment was why should I allow any man to support me against my will anywhere, so long as I have hands and as long as I am an able man, not a boy. Little I thought then that I would have to fight the white man, or do as he should tell me. When it began to be plain that we would have to yield or fight, we had a great many councils. I said, why should I be kept as an humble man, when I am a brave warrior and on my own lands? The game is mine, and the hills, and the valleys, and the white man has no right to say where I shall go or what I shall do. If any white man tries to destroy my property, or take my lands, I will take my gun, get on my horse, and go punish him. I never thought that I would have to change that view. But at last I saw that if I wished to do good to my nation, I would have to do it by wise thinking and not so much fighting. Now, I want to learn the white man's way, for I see that he is stronger than we are, and that his government is better than ours."

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