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Spotted Tail, the great head chief of the Brule Sioux, was an intelligent and farseeing man who realized alone of all the Sioux that the old way of life was doomed and that to war with the white soldiers was certain suicide. Although he was branded a traitor by many members of his tribe, the canny Brule, with all the skill of an accomplished diplomat, fought a delaying action over the council tables with the high officials in Washington. The only man in the tribe big enough to stand up to the whites and insist upon the rights of the Brulés under existing treaties with the U. S. government, he used every means available to him, short of a shooting war, to protect his people from being rushed into the white man's ways by government agents and eastern "Friends of the Indians." Thus the story of Spotted Tail is the story of the Brulé struggle against being made into imitation whites overnight, even when they were forced on the reservation, where they were expected to farm the land, raise cattle, send their children to school, and adopt Christianity-all at once. The assassination of Spotted Tail in 1881 by his political enemy, Crow Dog, ended the history of the Brulé Sioux as a tribe. With the great voice stilled, at Rosebud Agency only the voices of little men were heard, quarreling about little matters. With his death, the government effected its purpose: to break the tribal organization to bits and put the Brulés under the control of their white agent.
In the first modern biography of the Sicangu Lakota leader Spotted Tail (1823ƒƒ‚‚ƒ‚‚"ƒƒ‚‚ƒ‚‚€ƒƒ‚‚ƒ‚‚"1881), Richmond L. Clow establishes the man as both a warrior and a statesman, weighing tribal and nontribal first-hand accounts with government records to understand how Spotted Tail shaped the world around him in life and death.
The westward drive of the warlike Sioux Indians along a thousand miles of prairie and woodland, from the upper reaches of the Mississippi to the lower Powder River in Montana, is one of the epic migrations of history. From about 1660 to the first quarter of the nineteenth century, the Teton Sioux swept away all opposition: Arikaras, Ponkas, Crees, Crows, Cheyennes--all fell away and dispersed as the Sioux advanced, until the invaders ranged over a vast territory in the northwest, hunting buffalo and raiding their neighbors. During the ensuing years of heavy conflict, between 1865 and 1877, Red Cloud of the Oglalas stood out as one of the greatest of the Sioux leaders. George E. Hyde was born in Omaha, Nebraska, in 1882. As a boy he became interested in Indians and began writing about them in 1910. He has produced some of the most important books on the American Indian ever written, including Indians of the High Plains, Indians of the Woodlands, Red Cloud's Folk, Spotted Tail's Folk, and Life of George Bent, all published by the University of Oklahoma Press. Hyde died in Omaha, Nebraska, in 1968 at the age of 86. Royal B. Hassrick was the author of serveral books on Indians and Indian art, including The Sioux: Customs of a Warrior Society, also published by the University of Oklahoma Press.
No assessment of the Plains Indians can be complete without some account of the Pawnees. They ranged from Nebraska to Mexico and, when not fighting among themselves, fought with almost every other Plains tribe at one time or another. Regarded as "aliens" by many other tribes, the Pawnees were distinctively different from most of their friends and enemies. George Hyde spent more than thirty years collecting materials for his history of the Pawnees. The story is both a rewarding and a painful one. The Pawnee culture was rich in social and religious development. But the Pawnees' highly developed political and religious organization was not a source of power in war, and their permanent villages and high standard of living made them inviting and 'fixed targets for their enemies. They fought and sometimes defeated larger tribes, even the Cheyennes and Sioux, and in one important battle sent an attacking party of Cheyennes home in humiliation after seizing the Cheyennes' sacred arrows. While many Pawnee heroes died fighting off enemy attacks on Loup Fork, still more died of smallpox, of neglect at the hands of the government, and of errors in the policies of Quaker agents. In many ways The Pawnee Indians is the best synthesis Hyde ever wrote. It looks far back into tribal history, assessing Pawnee oral history against anthropological evidence and examining military patterns and cultural characteristics. Hyde tells the story of the Pawnees objectively, reinforcing it with firsthand accounts gleaned from many sources, both Indian and white.
Standing Bear's dismay at the condition of his people, when after sixteen years' absence he returned to the Pine Ridge Sioux Reservation, may well have served as a catalyst for the writing of this book, first published in 1933. In addition to describing the customs, manners, and traditions of the Teton Sioux, Standing Bear also offered more general comments about the importance of native cultures and values and the status of Indian people in American society. Standing Bear sought to tell the white man just how his Indians lived. His book, generously interspersed with personal reminiscences and anecdotes, includes chapters on child rearing, social and political organization, the family, religion, and manhood. Standing Bear's views on Indian affairs and his suggestions for the improvement of white-Indian relations are presented in the two closing chapters.
In popular mythology, the Overland Trail is typically a triumphant tale, with plucky easterners crossing the Plains in caravans of covered wagons. But not everyone reached Oregon and California. Some 6,600 migrants perished along the way and were buried where they fell, often on Indigenous land. As historian Sarah Keyes illuminates, their graves ultimately became the seeds of U.S. expansion. By the 1850s, cholera epidemics, ordinary diseases, and violence had remade the Trail into an American burial ground that imbued migrant deaths with symbolic power. In subsequent decades, U.S. officials and citizens leveraged Trail graves to claim Native ground. Meanwhile, Indigenous peoples pointed to their own sacred burial grounds to dispute these same claims and maintain their land. These efforts built on anti-removal campaigns of the 1820s and 30s, which had established the link between death and territorial claims on which the significance of the Overland Trail came to rest. In placing death at the center of the history of the Overland Trail, American Burial Ground offers a sweeping and long overdue reinterpretation of this historic touchstone. In this telling, westward migration was a harrowing journey weighed down by the demands of caring for the sick and dying. From a tale of triumph comes one of struggle, defined as much by Indigenous peoples' actions as it was by white expansion. And, finally, from a migration to the Pacific emerges instead one of a trail of graves. Graves that ultimately undergirded Native dispossession.
George Bent, the son of William Bent, one of the founders of Bent's Fort on the Arkansas near present La Junta, Colorado, and Owl Woman, a Cheyenne, began exchanging letters in 1905 with George E. Hyde of Omaha concerning life at the fort, his experiences with his Cheyenne kinsmen, and the events which finally led to the military suppression of the Indians on the southern Great Plains. This correspondence, which continued to the eve of Bent's death in 1918, is the source of the narrative here published, the narrator being Bent himself. Almost ninety years have elapsed since the day in 1930 when Mr. Hyde found it impossible to market the finished manuscript of the Bent life down to 1866. (The Depression had set in some months before.) He accordingly sold that portion of the manuscript to the Denver Public Library, retaining his working copy, which carries down to 1875. The account therefore embraces the most stirring period, not only of Bent's own life, but of life on the Plains and into the Rockies. It has never before been published. It is not often that an eyewitness of great events in the West tells his own story. But Bent's narrative, aside from the extent of its chronology (1826 to 1875), has very special significance as an inside view of Cheyenne life and action after the Sand Creek Massacre of 1864, which cost so many of the lives of Bent's friends and relatives. It is hardly probable that we shall achieve a more authentic view of what happened, as the Cheyennes, Arapahos, and Sioux saw it.
A New York Times bestseller from the author of Band of Brothers: The biography of two fighters forever linked by history and the battle at Little Bighorn. On the sparkling morning of June 25, 1876, 611 men of the United States 7th Cavalry rode toward the banks of Little Bighorn in the Montana Territory, where three thousand Indians stood waiting for battle. The lives of two great warriors would soon be forever linked throughout history: Crazy Horse, leader of the Oglala Sioux, and General George Armstrong Custer. Both were men of aggression and supreme courage. Both became leaders in their societies at very early ages. Both were stripped of power, in disgrace, and worked to earn back the respect of their people. And to both of them, the unspoiled grandeur of the Great Plains of North America was an irresistible challenge. Their parallel lives would pave the way, in a manner unknown to either, for an inevitable clash between two nations fighting for possession of the open prairie.