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Native American Indian tribe from the Great Plains

Cheyenne
Full population
22,970 (Northern: 10,840;^[i] Southern: 12,130^[2])
Regions with significant populations
Us (Montana, Oklahoma)
Languages
Cheyenne, English language, Plains Sign Talk
Religion
traditional tribal religion, Native American Church building, and Christianity
Related ethnic groups
Arapaho, Blackfoot, Suhtai, and other Algonquian peoples

The Cheyenne ( shy-AN ) are an Ethnic people of the Keen Plains. Their Cheyenne language belongs to the Algonquian language family unit. Today, the Cheyenne people are split into two federally recognized nations: the Southern Cheyenne, who are enrolled in the Cheyenne and Arapaho Tribes in Oklahoma, and the Northern Cheyenne, who are enrolled in the Northern Cheyenne Tribe of the Northern Cheyenne Indian Reservation in Montana. The Cheyenne comprise two Native American tribes, the Só'taeo'o or Só'taétaneo'o (more normally spelled equally Suhtai or Sutaio) and the Tsétsêhéstâhese (likewise spelled Tsitsistas, [t͡sɪt͡shɪstʰɑs] ^[iii]). The tribes merged in the early on 19th century.

At the fourth dimension of their first European contact, the Cheyenne lived in what is now Minnesota. They were close allies of the Arapaho and loosely aligned with the Lakota. By the early 18th century, they were forced west across the Missouri River and into Northward and South Dakota,^[3] where they adopted the horse civilisation. Having settled the Black Hills of S Dakota and the Powder River Country of nowadays-twenty-four hour period Montana and Wyoming, they introduced the equus caballus civilization to Lakota people well-nigh 1730. With the Arapaho, the Cheyenne pushed the Kiowa to the Southern Plains. In turn, they were pushed west by the more numerous Lakota.^[four]

The master grouping of Cheyenne, the Tsêhéstáno, was once composed of ten bands that spread across the Slap-up Plains from southern Colorado to the Black Hills in South Dakota. They fought their historic enemies, the Crow and later (1856–79) the Us Army. In the mid-19th century, the bands began to divide, with some bands choosing to remain nearly the Black Hills, while others chose to remain virtually the Platte Rivers of central Colorado.

The Northern Cheyenne, known in Cheyenne either as Notameohmésêhese, meaning "Northern Eaters" or simply as Ohmésêhese pregnant "Eaters", live in southeastern Montana on the Northern Cheyenne Indian Reservation. Tribal enrollment figures, as of late 2014, indicate that in that location are approximately x,840 members, of which near four,939 reside on the reservation. Approximately 91% of the population are Native Americans (full or part race), with 72.8% identifying themselves as Cheyenne. Slightly more than than one quarter of the population five years or older spoke a linguistic communication other than English language.^[five] The Southern Cheyenne, known in Cheyenne as Heévâhetaneo'o pregnant "Roped People", together with the Southern Arapaho, form the Cheyenne and Arapaho Tribes, in western Oklahoma. Their combined population is 12,130, as of 2008^[update].^[2] In 2003, approximately eight,000 of these identified themselves as Cheyenne, although with continuing intermarriage it has go increasingly difficult to separate the tribes.^[three]

Cheyenne model tipi, buffalo hibernate, 1860

Proper noun [edit]

The Cheyenne are composed of two tribes, the Só'taeo'o or Só'taétaneo'o (more unremarkably as Suhtai or Sutaio; singular: Só'taétane) and the Tsétsêhéstâhese (more commonly as the Tsitsistas; singular: Tsétsêhéstaestse), which translates to "those who are similar this".^[6] These two tribes had always traveled together, becoming fully merged sometime after 1831, when they were still noted as having separate camps. The Suhtai were said to take originally had slightly different oral communication and customs from their traveling companions.^[7]

The name "Cheyenne" may be derived from Lakota Sioux exonym for them, Šahíyena (pregnant "little Šahíya"). Though the identity of the Šahíya is not known, many Great Plains tribes assume information technology means Cree or some other people who spoke an Algonquian language related to Cree and Cheyenne.^[8] The Cheyenne give-and-take for Ojibwe is Sáhea'eo'o, a word that sounds similar to the Lakota word Šahíya.

Another of the common etymologies for Cheyenne is "a scrap similar the [people of an] alien spoken communication" (literally, "scarlet-talker").^[9] According to George Bird Grinnell, the Lakota had referred to themselves and fellow Siouan-linguistic communication bands as "white talkers", and those of other linguistic communication families, such as the Algonquian Cheyenne, as "red talkers" (Šahíyena).^[seven]

The etymology of the name Tsitsistas (technically Tsétsėhéstȧhese), which the Cheyenne telephone call themselves, is uncertain. According to the Cheyenne dictionary, offered online by Master Dull Pocketknife Higher, there is no definitive consensus and various studies of the origins and the translation of the word have been suggested. Grinnell'due south record is typical; he states "They call themselves Tsistsistas [sic, Tsitsistas is the right pronunciation], which the books normally requite as pregnant "people". Information technology most likely means related to one another, similarly bred, like us, our people, or us.^[10] The term for the Cheyenne homeland is Tsiihistano."

Linguistic communication [edit]

The Cheyenne of Montana and Oklahoma speak the Cheyenne language, known as Tsêhésenêstsestôtse (common spelling: Tsisinstsistots). Approximately 800 people speak Cheyenne in Oklahoma.^[3] At that place are only a handful of vocabulary differences between the 2 locations. The Cheyenne alphabet contains 14 letters. The Cheyenne linguistic communication is one of the larger Algonquian-language group. Formerly, the Só'taeo'o (Só'taétaneo'o) or Suhtai (Sutaio) bands of Southern and Northern Cheyenne spoke Só'taéka'ęškóne or Só'taenęstsestôtse, a language so close to Tsêhésenêstsestôtse (Cheyenne language), that it is sometimes termed a Cheyenne dialect.^{[ citation needed ]}

History [edit]

The primeval known written historical record of the Cheyenne comes from the mid-17th century, when a group of Cheyenne visited the French Fort Crevecoeur, near nowadays-day Peoria, Illinois. The Cheyenne at this time lived between the Mississippi River and Mille Lacs Lake. Their economy was based on the collection of wild rice and hunting, peculiarly of bison, which lived in the prairies 70–lxxx miles west of the Cheyenne villages.^[xi]

According to tribal history, during the 17th century, the Cheyenne had been driven by the Assiniboine (Hóheeheo'o – "wrapped ones or swaddled", adaptive from the Lakota/Dakota word Hóhe, meaning "rebels") from the Great Lakes region to present-day Minnesota and North Dakota, where they established villages. The most prominent of the aboriginal Cheyenne villages is Biesterfeldt Village, in eastern North Dakota along the Sheyenne River. The tribal history also relates that they first reached the Missouri River in 1676.^[12] A more recent analysis of early records posits that at least some of the Cheyenne remained in the Mille Lac region of Minnesota until about 1765, when the Ojibwe defeated the Lakota with firearms — pushing the Cheyenne, in plow, to the Minnesota River, where they were reported in 1766.^[13]

On the Missouri River, the Cheyenne came into contact with the neighboring Mandan, Hidatsa (Tsé-heše'émâheónese, "people who have soil houses"), and Arikara people (Ónoneo'o), and they adopted many of their cultural characteristics. They were first of the later Plains tribes into the Black Hills and Powder River Country. Well-nigh 1730, they introduced the horse to Lakota bands (Ho'óhomo'eo'o – "the invited ones (to Cheyenne lands i.e. the Black Hills)"). Conflict with migrating Lakota and Ojibwe people forced the Cheyenne further due west, and they, in plough, pushed the Kiowa to the south.^[14]

By 1776, the Lakota had overwhelmed the Cheyenne and taken over much of their territory near the Black Hills. In 1804, Lewis and Clark visited a surviving Cheyenne village in what is now North Dakota. Such European explorers learned many different names for the Cheyenne and did non realize how the dissimilar sections were forming a unified tribe.^[fourteen]

The Cheyenne Nation is descended from two related tribes, the Tsétsêhéstâhese / Tsitsistas (Cheyenne proper) and Só'taeo'o / Só'taétaneo'o (improve known every bit Suhtai or Sutaio), the latter may have joined the Tsétsêhéstâhese in the early 18th century. Their oral history relays that both tribal peoples are characterized, and represented by two cultural heroes or prophets who received divine articles from their god Ma'heo'o (″Sacred Being, God″, commonly in English Maheo, Mahiu, this is a post-missionary term, formerly the plural Ma'heono was used), which the Só'taeo'o called He'emo (″Goddess, Female Sacred Being, God″, equivalent to Ma'heo'o in the Tsétsêhéstâhese dialect).

The Tsétsêhéstâhese / Tsitsistas prophet Motsé'eóeve (Sweet Medicine Standing, Sweet Root Continuing, unremarkably chosen Sweet Medicine) had received the Maahótse (in English known as Mahuts, a bundle of (Sacred) Arrows or the (Sacred) Arrows Packet) at Nóávóse (″medicine(sacred)-loma″, name for Bear Butte, northwest of Rapid City, South Dakota),^[15] which they carried when they waged tribal-level state of war^[fourteen] ^[xvi] ^[17] and were kept in the maahéome (Arrow Club or Pointer Tepee). He organized the construction of Cheyenne society, their armed services or war societies led by prominent warriors, their system of legal justice, and the Council of Twoscore-four peace chiefs, the latter was formed from four véhoo'o (chiefs or leaders) of the ten main manaho (bands) and an additional four ″Erstwhile Human being″ coming together to deliberate at regular tribal gatherings, centered around the Sun Dance.^[3]

Sweet Medicine is the Cheyenne prophet who predicted the coming of the horse, the cow, the white man and other new things to the Cheyenne. He was named for motsé'eonȯtse (sweetgrass), one of the sacred plant medicines used past many Plains peoples in ceremonies. The Maahótse (Sacred Arrows) are symbols of male power and the power of the Ésevone / Hóhkėha'e (Sacred Buffalo Lid) is female. The Sacred Buffalo Hat and the Sacred Arrows together form the two great covenants of the Cheyenne Nation. Through these two bundles, Ma'heo'o assures continual life and blessings for the people.

The Só'taeo'o prophet Tomȯsévėséhe ("Erect Horns") had received the Ésevone (aka Is'siwun – "Sacred (Buffalo) Hat Bundle") at Toh'nihvoos (″Stone Hammer Mount″) near the Groovy Lakes in the present state of Minnesota. The Ésevone / Hóhkėha'eastward (Sacred Buffalo Hat) is kept in the vonȧhéome (quondam term) or hóhkėha'éome (new term) ("Sacred Hat Lodge, Sacred Lid Tepee"). Erect Horns gave them the accompanying ceremonies and the Sun Trip the light fantastic toe. His vision convinced the tribe to abandon their before sedentary agricultural traditions to adopt nomadic Plains horse culture. They replaced their world lodges with portable tipis and switched their diet from fish and agricultural produce, to mainly bison and wild fruits and vegetables. Their lands ranged from the upper Missouri River into what is at present Wyoming, Montana, Colorado, and South Dakota.^{[ commendation needed ]}

The Ésevone / Hóhkėha'due east ("Sacred Buffalo Hat") is kept among the Northern Cheyenne and Northern Só'taeo'o. The Tséá'enōvȧhtse (″Sacred (Buffalo) Lid Keeper″ or ″Keeper of the Sacred (Buffalo) Hat″) must belong to the Só'taeo'o (Northern or Southern akin). In the 1870s tribal leaders became disenchanted with the keeper of the bundle demanded the keeper Broken Dish give up the bundle; he agreed merely his wife did not and desecrated the Sacred Hat and its contents; a ceremonial pipage and a buffalo horn were lost. In 1908 a Cheyenne named 3 Fingers gave the horn dorsum to the Hat; the pipage came into possession of a Cheyenne named Burnt All Over who gave it to Hattie Goit of Poteau, Oklahoma who in 1911 gave the pipe to the Oklahoma Historical Social club. In 1997 the Oklahoma Historal Society negotiated with the Northern Cheyenne to render the pipe to the tribal keeper of the Sacred Medicine Hat Bundle James Blackness Wolf.^[18]

Historical Cheyenne bands [edit]

Northern Cheyenne (known in Cheyenne either equally Notameohmésêhese or Notameohmésėhétaneo'o significant "Northern Eaters" or simply as Ohmésêhese / Ôhmésêheseo'o meaning "Eaters")

Notameohmésêhese / Notameohmésėhétaneo'o proper ("Northern Eaters", besides simply known as Ȯhmésėhese / Ôhmésêheseo'o or Omísis – "Eaters", went by this names because they were known equally cracking hunters and therefore had a practiced supply of meat to feed their people, most populous Cheyenne group, inhabited land from the northern and western Black Hills (Mo'ȯhtávo'honáéva – ″blackness-stone-Location″) toward the Pulverisation River Land (Páeo'hé'e – ″gunpowder river″ or ″coal river″), often they were accompanied by their Totoemanaho and Northern Só'taeo'o kin, had through intermarriages shut ties to Lakota, today they – along with the Northern Só'taeo'o – are the most influential among the Northern Cheyenne)
Northern Oévemanaho / Oivimána (Northern Oévemana – "Northern Scabby", "Northern Scalpers", at present living in and around Birney, Montana (Oévemanâhéno – ″scabby-band-place″) about the confluence of the Tongue River and Hanging Woman Creek in the southeastern corner of the Northern Cheyenne Indian Reservation)
Northern Só'taeo'o / Só'taétaneo'o (Suhtai or Sutaio, married only other Só'taeo'o (Northern or Southern alike) and camped e'er separate from the other Cheyenne camps, maintained closest ties to the Notameohmésêhese ring, lived in the northern and western Black Hills (Mo'ȯhtávo'honáéva – ″black-rock-Location″) and roamed together with their Notameohmésêhese and Totoemanaho kin besides in the Pulverisation River Land (Páeo'hé'e), remained due north of the Platte River, where they gained higher band numbers than their southern kin because of improve Northern hunting and grass, now living in and effectually Birney, Montana (Oévemanâhéno – ″scabby-band-identify″), today they – forth with the Notameohmésêhese – are the nearly influential among the Northern Cheyenne)
- start ring
- second band

Lesser northern bands (not represented in the Council of Forty-4):

Anskówînîs / Anskowinis ("Narrow Olfactory organ", "narrow-nose-span", named later their commencement chief, properly named Broken Dish, but nicknamed Anskówǐnǐs, they separated from the Ôhmésêheseo'o on business relationship of a quarrel)
Moktavhetaneo / Mo'ȯhtávėhetaneo'o (Mo'ôhtávêhetane – "Black skinned Men", "Ute-similar Men", because they had darker skin than other Cheyenne, they looked more like the Utes to their Cheyenne kin, too pregnant ″Mountain Men″, maybe descended from Ute (Mo'ȯhtávėhetaneo'o) captives, living today in the Lame Deer, Montana (Mo'ȯhtávȯheomenéno – ″black-gild-place″) district on the Northern Cheyenne Indian Reservation; because Lame Deer as tribal and government agency headquarters was too the place where rations were given out it is too known as Meaveʼhoʼeno – ″the giving identify″ or ″giving-whiteman-place″)
Ononeo'o / Ononeo ("Arikara People" or ″Ree Band″, considering they were through intermarriage of mixed Cheyenne-Arikara and Mandan heritage, formerly strong associated with the mixed Cheyenne-Lakota Masikota ring, sometimes sought of as a Masikota subband, today they live in the nonofficial Rosebud/Ree district (Ónoneo'o), politically part of the Dirty Creek commune, between Busby and Muddy Creek, some are also nowadays in the Lame Deer district)
Totoemanaho / Totoimana (Totoemana, Tútoimanáh – "Astern Association", "Shy Clan" or "Bashful Clan", also translated as ″Reticent Band″, and ″Unwilling Band″, so named because they adopt to campsite by themselves, lived in the northern and western Black Hills (Mo'ȯhtávo'honáéva – ″black-rock-Location″) and along the Tongue River (Vétanovéo'hé'eastward – ″Natural language River″), roamed together with their Notameohmésêhese and Northern Só'taeo'o kin too in the Powder River State (Páeo'hé'e), had through intermarriages close ties to Lakota, at present centered in and around Ashland, Montana (Vóhkoohémâhoéve'ho'éno, formerly called Totoemanáheno) immediately eastward of the boundary of the Northern Cheyenne Indian Reservation)
Vóhpoométaneo'o / Woxpometaneo (Voxpometaneo – "White River People", ″White River Cheyenne″, named for the White River (Vóhpoome) most Pine Ridge in South Dakota, too named after a big extended family unit as Wóopotsît or Wóhkpotsit – "White Wolf", ″White Crafty People″, the majority joined their Cheyenne kin and settled 1891 south of Kirby, Montana near the headwaters of the Rosebud Creek and are now centered in and effectually Busby, Montana (Vóhpoométanéno) on the Northern Cheyenne Indian Reservation, some stayed on the Pine Ridge Indian Reservation with their Oglala Lakota kin and are known as Tsėhésė-ho'óhomo'eo'o – ″Cheyenne-Sioux″)

Southern Cheyenne (known in Cheyenne equally Heévâhetaneo'o meaning "Roped People" – later the nigh populous band, also commonly known every bit Sówoniá – "the Southern People")

Heévâhetaneo'o / Hevhaitaneo proper (Hévhaitanio – "Haire Rope Men", "Hairy People", also ″Fur Men″, were close affiliated to Arapaho, known as great warriors and noted among the Cheyenne as the best horse tamers and horse raiders from surrounding tribes – peculiarly from the equus caballus-rich Kiowa (Vétapâhaetó'eo'o – ″greasy-wood-ones″) and Comanche (Šé'šenovotsétaneo'o – ″serpent people″) to the s, they initiated in 1826 nether their Chief Xanthous Wolf (Ho'néoxheóvaestse) – together with some Arapaho – the migration of some Cheyenne bands due south of the Platte River (Meneo'hé'e – ″Moon Shell River″, North Platte River was known by the same proper name) toward the Arkansas River (Mótsėsóoneo'hé'e – ″Flint River″) and the establishment of Bents Fort, their tribal lands were between that of the Southern Oévemanaho in the w, the Wotápio in the e and the Dog Soldiers and Hesé'omeétaneo'o in the north, heavy cholera losses in 1849, perhaps half of the survivors were lost at Sand Creek, including the chiefs Yellow Wolf and Big Man; they are today predominant among the Southern Cheyenne)
Hesé'omeétaneo'o / Hisiometaneo (Hisíometanio or Issiometaniu – "Ridge People/Men" or ″Colina Band″, besides given as ″Pipestem (River) People″, originally part of the Heévâhetaneo'o, likewise had shut ties with the Oglala and Sičháŋǧu (Brulé) Lakota, commencement living merely south of the Masikota along the Niobrara River north of the N Platte River in Nebraska, later they moved due south into the loma land along the Upper Smoky Colina River and north of the Upper Arkansas River in Colorado – in lands by and large west of the closely associated Southern Só'taeo'o and Dog Soldiers band and northward of the Southern Oévemanaho and Heévâhetaneo'o, ranged sometimes with Comanche south onto the Staked Plains, under principal White Antelope at Sand Creek they experienced heavy losses)
Heviksnipahis / Iviststsinihpah ("Aorta People" or "Burnt Aorta People"; as caretakers for the Sacred Arrows, they were too considered as the Tsétsêhéstâhese / Tsitsistas proper or known to the other bands as ″Arrow People″, originally living along the forks of the Cheyenne River and in the eastern Black Hills in western Wyoming, they moved between 1815 and 1825 due south to the forks of the Due north and Due south Platte River (Vétaneo'hé'e – ″Fat River″ or ″Tallow River″), which made sense geographically since their lands was a central location for all bands and user-friendly for the performance of the almanac ceremonies; later, they moved further due south and ranged betwixt the Dog Soldiers band in the northward, the Oo'kóhta'oná in the southeast, the Hónowa and Wotápio in the s)
Hónowa / Háovȯhnóvȧhese / Nėstamenóoheo'o (Háovôhnóva, Hownowa, Hotnowa – "Poor People", also known as ″Cherry-red Lodges People″, lived south of the Oo'kóhta'oná and east of the Wotápio)
Southern Oévemanaho / Oivimána (Southern Oévemana – "Southern Scabby", "Southern Scalpers", originally part of the Heévâhetaneo'o, were also shut affiliated to Arapaho, moved together with the Heévâhetaneo'o under Principal Yellow Wolf in 1826 s of the Platte River to the Arkansas River, ranged south of the Hesé'omeétaneo'o and westward of the Heévâhetaneo'o, led by War Bonnet they lost at Sand Creek about half their number, now living well-nigh Watonga (Tséh-ma'ėho'a'ē'ta – ″where there are red (hills) facing together″, also called Oévemanâhéno – ″scabby-ring-place″) and County, Blaine County, on lands of the former Cheyenne and Arapaho Indian Reservation in Oklahoma)
Masikota ("Crickets", "Grasshoppers", ″Grey Hair(ed) band″, ″Flexed Leg band″ or ″Wrinkled Upward band″, perhaps a Lakotiyapi word mazikute – "iron (rifle) shooters", from mazi – "iron" and kute – "to shoot", mixed Cheyenne-Lakota band, were known by the latter as 'Sheo', lived southeast of the Black Hills along the White River (Vóhpoome), intermarried with Oglala Lakota and Sičháŋǧu Oyáte (Brule Lakota), was the starting time group of the tribal unit on the Plains, hence their name Starting time Named, about wiped out past the cholera epidemic of 1849, joined later on the military society Canis familiaris Soldiers (Hotamétaneo'o), which took their place as a band in the Cheyenne tribal circumvolve, non nowadays at Sand Creek in 1864, of import at Battle of Summit Springs of 1869)
Oo'kóhta'oná / Ohktounna (Oktogona, Oktogana, Oqtóguna or Oktoguna – "Bare Legged", "Protruding Jaw", referring to the art of dancing the Deer Trip the light fantastic toe before they were going to war, formerly stiff associated with the mixed Cheyenne-Lakota Masikota band, sometimes sought of equally a Masikota subband, living north of the Hónowa and south of the Heviksnipahis, virtually wiped out past an cholera epidemic in 1849, maybe also joining the Dog Soldiers)
Wotápio / Wutapai (from the Lakotiyapi word Wutapiu: – "Swallow with Lakota-Sioux", "Half-Cheyenne", "Cheyenne-Sioux", originally a ring of Lakota Sioux which joined the Southern Cheyenne, by 1820 they had moved south to the Arkansas River in Colorado, where they lived and camped together with their Kiowa allies, through intermarriage becoming a mixed Cheyenne-speaking and identifying hybrid Cheyenne-Kiowa ring with Lakota origin, their hunting lands were between the Hónowa in the e, the Heévâhetaneo'o to the w, and the Heviksnipahis to the northward, hardest hit by the Sand Creek Massacre of 1864)
Southern Só'taeo'o / Só'taétaneo'o (Suhtai or Sutaio, married only other Só'taeo'o (Northern or Southern alike) and always camped separately from the other Cheyenne camps, maintained closest ties to the Hesé'omeétaneo'o band, joined with the emerging Domestic dog Soldiers band lands along the Smoky Hill River (Mano'éo'hé'e – ″get together(timber) river″), Saline (Šéstotó'eo'hé'e – "Cedar River") and Solomon Rivers (Ma'xêhe'néo'hé'eastward – "turkey-creek"), in n-fundamental Kansas, their favourite hunting grounds were north of the Dog Soldiers along the upper subbasins of the Republican River (Ma'êhóóhévâhtseo'hé'east – ″Red Shield River″, and then named because there gathered the warriors of the Ma'ėhoohēvȧhtse (Red Shield Warriors Society)) especially forth the Beaver Creek, which was although a spiritual place, the Hesé'omeétaneo'o by and large ranged west and northwest of them)^[19]
- first band
- 2d band

bottom southern bands (not represented in the Council of Twoscore-Four):

Moiseo / Moiseyu (Monsoni – "Flint-Men", chosen afterwards the Flintmen Guild (Motsêsóonetaneo'o), were also called Otata-voha – "Blue Horses", after Blue Horse, the offset leader of the Coyote Warriors Society (O'ôhoménotâxeo'o), both were branches of the Fox Warriors Order (Vóhkêséhetaneo'o or Monêsóonetaneo'o), i of the four original Cheyenne war machine societies, also known as ″Flies″, originally a Sioux band from Minnesota, the greater part departed from the Cheyenne about 1815 joining Sioux bands in Minnesota, the remaining were associated strongly with / or joined the Wotápio)
Ná'kuimana / Nakoimana (Nakoimanah – "Acquit People")

The Heviksnipahis (Iviststsinihpah, also known equally the Tsétsêhéstâhese / Tsitsistas proper), Heévâhetaneo'o (Hevhaitaneo), Masikota (in Lakotiyapi: Sheo), Omísis (Ôhmésêheseo'o, the Notameohmésêhese proper), Só'taeo'o / Só'taétaneo'o (Suhtai or Sutaio, Northern and Southern), Wotápio (Wutapai), Oévemanaho (Oivimána or Oévemana, Northern and Southern), Hesé'omeétaneo'o (Hisiometaneo or Issiometaniu), Oo'kóhta'oná (Ohktounna or Oqtóguna) and the Hónowa (Háovȯhnóvȧhese or Nėstamenóoheo'o) were the ten principal bands that had the right to send four chief delegates representing them in the Council of Forty-Iv.

After the Masikota and Oo'kóhta'oná bands had been almost wiped out through a cholera epidemic in 1849, the remaining Masikota joined the Dog Soldiers warrior society (Hotamétaneo'o). They effectively became a split band and in 1850 took over the position in the camp circle formerly occupied past the Masikota. The members frequently opposed policies of peace chiefs such as Black Kettle. Over time, the Canis familiaris Soldiers took a prominent leadership role in the wars confronting the whites. In 1867, nigh of the band were killed by U.s. Army forces in the Boxing of Summit Springs.

Due to an increasing division between the Canis familiaris Soldiers and the quango chiefs with respect to policy towards the whites, the Domestic dog Soldiers became separated from the other Cheyenne bands. They finer became a third division of the Cheyenne people, betwixt the Northern Cheyenne, who ranged north of the Platte River, and the Southern Cheyenne, who occupied the expanse north of the Arkansas River.

Expansion on the Plains [edit]

Portrait of Cheyenne main Wolf-on-the-Loma past George Catlin, 1832. A ring of Cheyenne visited Fort Pierre, Southward Dakota in 1832 where some were painted by Catlin during a westward expedition.

After being pushed due south and westward past the Lakota, the unified Cheyenne people began to create and expand a new territory of their own. Former around 1811, the Cheyenne made a formal alliance with the Arapaho people (Hetanevo'eo'o – "People of the Sky", "Cloud People", considering of their close interaction also known as Héstanėheo'o – "people, mankind, tribe of people"), which would remain potent throughout their history and into modern times. The alliance helped the Cheyenne aggrandize their territory which stretched from southern Montana, through most of Wyoming, the eastern half of Colorado, far western Nebraska, and far western Kansas. As early every bit 1820, traders and explorers reported contact with Cheyenne at nowadays-twenty-four hours Denver, Colorado and on the Arkansas River. They were probably hunting and trading in that area before. They may take migrated to the south for winter. The Hairy Rope band is reputed to have been the first band to move due south, capturing wild horses equally far south every bit the Cimarron River Valley.^[twenty] In response to the construction of Bent'southward Fort by Charles Bent, a friend of the Cheyenne who established a popular trading surface area for the Cheyenne, a large portion of the tribe moved further s and stayed around the area.^[21] The other function of the tribe continued to live forth the headwaters of the North Platte and Yellowstone rivers. The groups became the Southern Cheyenne, known as Sówoníă (Southerners) and the Northern Cheyenne, known equally O'mǐ'sǐs (Eaters). The separation of the tribe was only a geographic 1 and the 2 divisions had regular and close contact.

In the southern portion of their territory, the Cheyenne and Arapaho warred with the allied Comanche, Kiowa, and Plains Apache. Numerous battles were fought including a notable fight along the Washita River in 1836 with the Kiowa which resulted in the decease of 48 Cheyenne warriors of the Bowstring guild.^[22] In summer 1838, many Cheyenne and Arapaho attacked a camp of Kiowa and Comanche forth Wolf Creek in Oklahoma resulting in heavy losses from both sides. Conflict with the Comanche, Kiowa, and Plains Apache ended in 1840 when the tribes made an alliance with each other. The new brotherhood immune the Cheyenne to enter the Llano Estacado in the Texas and Oklahoma panhandles and northeastern New Mexico to chase bison and merchandise. Their expansion in the s and alliance with the Kiowa led to their starting time raid into Mexico in 1853. The raid ended in disaster with heavy resistance from Mexican lancers, resulting in all merely three of the war party existence killed. To the due north, the Cheyenne fabricated a potent alliance with the Lakota Sioux, which allowed them to aggrandize their territory into part of their former lands around the Black Hills. They managed to escape the smallpox epidemics, which swept across the plains from white settlements in 1837–39, by heading into the Rocky Mountains but were greatly affected by the Cholera epidemic in 1849. Contact with Euro-Americans was mostly calorie-free, with most contact involving mount men, traders, explorers, treaty makers, and painters..

Enemies and warrior civilisation [edit]

Painting of chief Primary Killer, a Southern Cheyenne state of war chief, wearing gild headdress. Painted past E.A Burbank, 1899.

Ledger drawing by Hubble Big Horse showing a battle between Cheyenne warriors and Mexican lancers.

Ledger drawing showing a battle between a Cheyenne warrior (correct) and an Osage or Pawnee warrior (left).

Ledger cartoon of a mounted Cheyenne warrior counting insurrection with lance on a dismounted Crow warrior.

Ledger drawing of a Cheyenne warrior with pronghorn horned headdress, symbol of the Crazy Dog Society.

Like many other plains Indian nations, the Cheyenne were a horse and warrior people who developed as skilled and powerful mounted warriors. A warrior was viewed past the people not as a maker of state of war but every bit a protector, provider, and leader. Warriors gained rank in Cheyenne gild past performing and accumulating various acts of bravery in battle known as coups. The title of war primary could exist earned by whatever warrior who performs enough of the specific coups required to get a war chief. Specific warrior societies adult among the Cheyenne as with other plains nations. Each gild had selected leaders who would invite those that they saw worthy enough to their lodge lodge for initiation into the gild. Frequently, societies would take minor rivalries; however, they might work together equally a unit when warring with an enemy. Military societies played an important role in Cheyenne government. Society leaders were frequently in charge of organizing hunts and raids likewise as ensuring proper discipline and the enforcement of laws inside the nation.^[23] Each of the six singled-out warrior societies of the Cheyenne would take turns assuming the leadership office within the nation.^[24] The 4 original military societies of the Cheyenne were the Swift Fox Society, Elk Horn Scrapper or Kleptomaniacal Lance Society, Shield Order, and the Bowstring Men Gild. The 5th society is split betwixt the Crazy Canis familiaris Society and the famous Domestic dog Soldiers. The sixth gild is the Opposite Warrior Society, most notable for riding backwards into battle equally a sign of bravery.^[6] All half dozen societies and their various branches exist amid the Southern and Northern Cheyenne Nations in present times. Warriors used a combination of traditional weapons such every bit various types of war clubs, tomahawks, bows and arrows, and lances as well as non-traditional weapons such equally revolvers, rifles, and shotguns acquired through raid and trade.

The enemies of the Cheyenne included the Crow (Óoetaneo'o – "crow (bird) people"), Shoshone (Sósone'eo'o), Blackfeet (Mo'ôhtávêhahtátaneo'o, same literal meaning), Flathead (Kȧhkoestséataneo'o – "flat-headed-people"), Nez Perce (Otaesétaneo'o – "pierced nose people"), Arikara, Gros Ventre (Hestóetaneo'o – "beggars for meat", "spongers" or Môhónooneo'o – lit. "scouting all over ones"), Assiniboine, and Plains Cree (Vóhkoohétaneo'o – "rabbit people") to the north and west of Cheyenne territory. By the help of the Medicine Arrows (the Mahuts), the Cheyenne tribe massacred a Crow army camp in 1820.^[25] To the east of Cheyenne Territory they fought with the Sioux, Pawnee (Ho'néhetaneo'o – "wolf people", peradventure an adaptive from the Skiri/Skidi Pawnee or Wolf Pawnee), Ponca (Onéhao'o), Kaw (Oo'kóhtâxétaneo'o – "cut hair people"), Iowa, Ho-Chunk and Omaha (Onéhao'o). The Cheyenne lost the Medicine Arrows during an attack on a hunting military camp of Pawnees around 1830.^[26] Southward of Cheyenne territory they fought with the Kiowa (Vétapâhaetó'eo'o – "greasy wood ones"), Comanche (Šé'šenovotsétaneo'o – "snake people"), Ute (Mo'ȯhtávėhetaneo'o – "blackness (skinned) people"), Plains Apache (Mȯhtséheonetaneo'o – "occupied.comp-people"), Osage (Oo'kóhtâxétaneo'o – "cutting hair people"), Wichita people, various Apache tribes and Navajo (Hotamó'keeho – "Indians from out west"; commonage name for tribes of the Southswest and Great Bowl). Many of the enemies the Cheyenne fought were only encountered occasionally, such as on a long-altitude raid or chase. Some of their enemies, especially the Indian peoples of the eastern bully plains such every bit the Pawnee and Osage would human activity as Indian Scouts for the US Army, providing valuable tracking skills and information regarding Cheyenne habits and fighting strategies to Us soldiers. Some of their enemies such as the Lakota would later in their history become their strong allies, helping the Cheyenne fight against the United States Regular army during Carmine Cloud'south War and the Slap-up Sioux War of 1876. The Comanche, Kiowa and Plains Apache became allies of the Cheyenne towards the stop of the Indian wars on the southern plains, fighting together during conflicts such equally the Cerise River War.^[27]

Relationship with the Arapaho [edit]

The Cheyenne and Arapaho people formed an brotherhood around 1811 that helped them expand their territories and strengthen their presence on the plains. Similar the Cheyenne, the Arapaho language is part of the Algonquian group, although the two languages are not mutually intelligible. The Arapaho remained strong allies with the Cheyenne and helped them fight aslope the Sioux during Ruby-red Cloud's War and the Great Sioux War of 1876, too known commonly as the Blackness Hills War. On the southern plains, the Arapaho and Cheyenne allied with the Comanche, Kiowa, and Plains Apache to fight invading settlers and Us soldiers. The Arapaho were present with the Cheyenne at the Sand Creek Massacre when a peaceful encampment of generally women, children, and the elderly were attacked and massacred by US soldiers. Both major divisions of the Cheyenne, the Northern Cheyenne and Southern Cheyenne were allies to the Arapaho who like the Cheyenne are split up into northern and southern divisions. The Southern Cheyenne and Southern Arapaho were assigned to the aforementioned reservation in Oklahoma Indian Territory and remained together equally the federally recognized Cheyenne and Arapaho Tribes after the reservation was opened to American settlement and into modernistic times.^[28] The Northern Arapaho were to be assigned a reservation of their ain or share one with the Cheyenne nonetheless the regime failed to provide them with either and placed them on the already established Air current River Indian Reservation in Wyoming with their old enemies the Shoshone.

Treaty of 1825 [edit]

In the summer of 1825, the tribe was visited on the upper Missouri by a US treaty commission consisting of General Henry Atkinson and Indian amanuensis Benjamin O'Fallon, accompanied by a military escort of 476 men. Full general Atkinson and his young man commissioner left Fort Atkinson on May 16, 1825. Ascending the Missouri, they negotiated treaties of friendship and trade with tribes of the upper Missouri, including the Arikara, the Cheyenne, the Crow, the Mandan, the Ponca, and several bands of the Sioux. At that fourth dimension, the United states of america had competition on the upper Missouri from British traders, who came southward from Canada.

The treaties acknowledged that the tribes lived within the United States, vowed perpetual friendship between the The states and the tribes, and, recognizing the right of the United States to regulate trade, the tribes promised to deal only with licensed traders. The tribes agreed to forswear private retaliation for injuries, and to render stolen horses or other goods or compensate the owner. The commission's efforts to contact the Blackfoot and the Assiniboine were unsuccessful. During their return to Fort Atkinson at the Council Bluff in Nebraska, the commission had successful negotiations with the Ota, the Pawnee and the Omaha.^[29]

Effects of the Emigrant Trail [edit]

Increased traffic of emigrants forth the related Oregon, Mormon and California trails, beginning in the early 1840s, heightened competition with Native Americans for scarce resources of h2o and game in barren areas. With resource depletion forth the trails, the Cheyenne became increasingly divided into the Northern Cheyenne and Southern Cheyenne, where they could have acceptable territory for sustenance.

During the California Gilded Rush, emigrants brought in cholera. It spread in mining camps and waterways due to poor sanitation. The disease was by and large a major cause of death for emigrants, about one-tenth of whom died during their journeys.

Perchance from traders, the cholera epidemic reached the Plains Indians in 1849, resulting in severe loss of life during the summer of that year. Historians estimate almost 2,000 Cheyenne died, half to two-thirds of their population. There were significant losses among other tribes equally well, which weakened their social structures. Peradventure because of severe loss of trade during the 1849 season, Bent's Fort was abandoned and burned.^[30]

Fort Laramie Treaty of 1851 [edit]

Arapaho and Cheyenne 1851 treaty territory. (Area 426 and 477). Area 477 is the reserve established by treaty of Fort Wise, February 18, 1861.

Cheyenne warrior Alights on the Deject in his armor. He was neutralized during an set on on a Pawnee hunting camp in 1852

In 1846, Thomas Fitzpatrick was appointed The states Indian agent for the upper Arkansas and Platte River. His efforts to negotiate with the Northern Cheyenne, the Arapaho and other tribes led to a groovy council at Fort Laramie in 1851. Treaties were negotiated by a commission consisting of Fitzpatrick and David Dawson Mitchell, Us Superintendent of Indian Affairs, with the Indians of the northern plains.

To reduce intertribal warfare on the Plains, the government officials "assigned" territories to each tribe and had them pledge mutual peace. In add-on, the government secured permission to build and maintain roads for European-American travelers and traders through Indian land on the Plains, such as the Emigrant Trail and the Santa Fe Trail, and to maintain forts to baby-sit them. The tribes were compensated with annuities of cash and supplies for such encroachment on their territories. The Fort Laramie Treaty of 1851 affirmed the Cheyenne and Arapaho territory on the Neat Plains between the North Platte River and the Arkansas. This territory included what is now Colorado, east of the Front Range of the Rockies and north of the Arkansas River; Wyoming and Nebraska, south of the North Platte River; and extreme western Kansas.^[31]

Punitive United states of america expedition of 1857 [edit]

In April 1856, an incident at the Platte River Bridge (near nowadays-24-hour interval Casper, Wyoming), resulted in the wounding of a Cheyenne warrior. He returned to the Cheyenne on the plains. During the summer of 1856, Indians attacked travelers along the Emigrant Trail near Fort Kearny. In retaliation, the US Cavalry attacked a Cheyenne military camp on 1000 Island in Nebraska. They killed ten Cheyenne warriors and wounded 8 or more.

Cheyenne parties attacked at least three emigrant settler parties before returning to the Republican River. The Indian amanuensis at Fort Laramie negotiated with the Cheyenne to reduce hostilities, only the Secretary of War ordered the 1st Cavalry Regiment (1855) to carry out a punitive trek nether the command of Colonel Edwin V. Sumner. He went against the Cheyenne in the leap of 1857. Major John Sedgwick led role of the expedition upward the Arkansas River, and via Fountain Creek to the South Platte River. Sumner's command went westward along the Due north Platte to Fort Laramie, so downwards along the Forepart Range to the South Platte. The combined force of 400 troops went e through the plains searching for Cheyenne.^[32] ^[33] ^[34]

Under the influence of the medicine man White Balderdash (also called Water ice) and Grey Beard (too called Dark), the Cheyenne went into battle believing that strong spiritual medicine would prevent the soldiers' guns from firing. They were told that if they dipped their easily in a nearby spring, they had only to raise their hands to repel army bullets. Hands raised, the Cheyenne surrounded the advancing troops as they advanced well-nigh the Solomon River. Sumner ordered a cavalry charge and the troops charged with drawn sabers; the Cheyenne fled. With tired horses after long marches, the cavalry could not engage more than than a few Cheyenne, as their horses were fresh.

This was the start battle which the Cheyenne fought against the US Army. Casualties were few on each side; J.E.B. Stuart, then a young lieutenant, was shot in the breast while attacking a Cheyenne warrior with a sabre. The troops continued on and two days later burned a hastily abased Cheyenne army camp; they destroyed lodges and the wintertime supply of buffalo meat.^[33] ^[34] ^[35] ^[36]

Sumner continued to Bent's Fort. To punish the Cheyenne, he distributed their annuities to the Arapaho. He intended farther punitive actions, but the Army ordered him to Utah because of an outbreak of problem with the Mormons (this would be known as the Utah War). The Cheyenne moved beneath the Arkansas into Kiowa and Comanche land. In the autumn, the Northern Cheyenne returned to their state due north of the Platte.^[33] ^[35] ^[37]

Pike'due south Peak Golden Rush [edit]

Chief Blackness Kettle of the Southern Cheyenne, an advocate of peace among his people.

Starting in 1859 with the Colorado Gold Rush, European-American settlers moved into lands reserved for the Cheyenne and other Plains Indians. Travel profoundly increased along the Emigrant Trail along the Southward Platte River and some emigrants stopped before going on to California. For several years in that location was peace between settlers and Indians. The only conflicts were related to the endemic warfare between the Cheyenne and Arapaho of the plains and the Utes of the mountains.

US negotiations with Black Kettle and other Cheyenne favoring peace resulted in the Treaty of Fort Wise: information technology established a pocket-size reservation for the Cheyenne in southeastern Colorado in exchange for the territory agreed to in the Fort Laramie Treaty of 1851. Many Cheyenne did not sign the treaty, and they continued to live and hunt on their traditional grounds in the Smokey Hill and Republican basins, betwixt the Arkansas and the Southward Platte, where there were plentiful buffalo.^[38]

Efforts to make a wider peace continued, just in the spring of 1864, John Evans, governor of Colorado Territory, and John Chivington, commander of the Colorado Volunteers, a citizens militia, began a series of attacks on Indians camping or hunting on the plains. They killed whatever Indian on sight and initiated the Colorado War. General warfare bankrupt out and Indians fabricated many raids on the trail along the South Platte, which Denver depended on for supplies. The Ground forces closed the road from Baronial 15 until September 24, 1864.^[38]

On Nov 29, 1864, the Colorado Militia attacked a Cheyenne and Arapaho encampment under Chief Black Kettle, although it flew a flag of truce and indicated its allegiance to the United states of america regime. The Sand Creek massacre, every bit it came to exist known, resulted in the death of between 150 and 200 Cheyenne, more often than not unarmed women and children. The survivors fled northeast and joined the camps of the Cheyenne on the Smokey Hill and Republican rivers. There warriors smoked the state of war pipe, passing it from camp to camp amongst the Sioux, Cheyenne and Arapaho.^[39]

In January 1865, they planned and carried out an attack with most 1000 warriors on Camp Rankin, a stage station and fort at Julesburg. The Indians fabricated numerous raids along the South Platte, both due east and due west of Julesburg, and raided the fort again in early Feb. They captured much loot and killed many European Americans. Most of the Indians moved north into Nebraska on their fashion to the Black Hills and the Powder River.^[39] (See Boxing of Julesburg, Battle of Mud Springs, Boxing of Blitz Creek, Powder River Expedition, Battle of Platte Bridge)

Black Kettle continued to desire peace and did not join in the second raid or in the plan to go northward to the Powder River land. He left the big military camp and returned with 80 lodges of his tribesmen to the Arkansas River, where he intended to seek peace with the US.^[40]

Battle of Washita River [edit]

4 years later, on November 27, 1868, George Armstrong Custer and his troops attacked Black Kettle's band at the Boxing of Washita River. Although his ring was camped on a defined reservation, complying with the government's orders, some of its members had been linked to raiding into Kansas by bands operating out of the Indian Territory. Custer claimed 103 Cheyenne "warriors" and an unspecified number of women and children killed whereas dissimilar Cheyenne informants named between 11 and 18 men (mostly 10 Cheyenne, 2 Arapaho, 1 Mexican trader) and between 17 and 25 women and children killed in the village.^{[ commendation needed ]}

There are conflicting claims every bit to whether the band was hostile or friendly. Historians believe that Chief Black Kettle, caput of the band, was not office of the war party just the peace party within the Cheyenne nation. But, he did not command absolute authority over members of his ring and the European Americans did not understand this. When younger members of the band took function in raiding parties, European Americans blamed the entire band for the incidents and casualties.^{[ citation needed ]}

Battle of the Little Bighorn [edit]

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The Northern Cheyenne fought in the Battle of the Little Bighorn, which took place on June 25, 1876. The Cheyenne, together with the Lakota, other Sioux warriors and a small ring of Arapaho, killed Full general George Armstrong Custer and much of his 7th Cavalry contingent of soldiers. Historians take estimated that the population of the Cheyenne, Lakota and Arapaho encampment forth the Little Bighorn River was approximately 10,000, making it one of the largest gatherings of Native Americans in North America in pre-reservation times. News of the event traveled across the United States and reached Washington, D.C., but as the nation was celebrating its Centennial. Public reaction arose in outrage against the Cheyenne.

Northern Cheyenne Exodus [edit]

Cheyenne prisoners in Kansas involved in escape northward. From left to right: Tangle Hair, Wild Hog, Strong Left Hand, George Reynolds (interpreter), Old Crow, Noisy Walker, Porcupine, and Blacksmith. All prisoners were released free from charges.

Following the Battle of the Niggling Bighorn, the Us Army increased attempts to capture the Cheyenne. In 1879, after the Dull Knife Fight, when Crazy Equus caballus surrendered at Fort Robinson, a few Cheyenne chiefs and their people surrendered every bit well. They were Dull Knife, Standing Elk and Wild Squealer with around 130 Cheyenne. Later that year Two Moons surrendered at Fort Keogh, with 300 Cheyenne. The Cheyenne wanted and expected to alive on the reservation with the Sioux in accordance to an April 29, 1868 treaty of Fort Laramie, which both Dull Knife and Footling Wolf had signed.^[41]

As part of a US increment in troops following the Battle of the Little Bighorn, the Regular army reassigned Colonel Ranald S. Mackenzie and his Fourth Cavalry to the Department of the Platte. Stationed initially at Camp Robinson, they formed the cadre of the Pulverisation River Expedition. Information technology departed in October 1876 to locate the northern Cheyenne villages. On November 25, 1876, his column discovered and defeated a hamlet of Northern Cheyenne in the Tedious Pocketknife Fight in Wyoming Territory. Later the soldiers destroyed the lodges and supplies and confiscated the horses, the Northern Cheyenne soon surrendered. They hoped to remain with the Sioux in the north only the US pressured them to locate with the Southern Cheyenne on their reservation in Indian Territory. Later on a difficult council, the Northern Cheyenne eventually agreed to become Southward.

When the Northern Cheyenne arrived at Indian Territory, conditions were very difficult: rations were inadequate, there were no buffalo most the reservation and, according to several sources, there was malaria amid the people. On 9 September 1878, a portion of the Northern Cheyenne, led by Little Wolf and Dull Knife started their trek back to the north. On reaching the northern area, they split into ii bands. That led by Dull Knife (mostly women, children and elders) surrendered and were taken to Fort Robinson, where subsequent events became known every bit the Fort Robinson tragedy. Dull Pocketknife'due south grouping was first offered food and firewood and and then, after a week and a half, they were told to get back to Indian territory. When they said no, they were then locked in the wooden billet with no nutrient, water or firewood for heat for four days. Near escaped in an estimated forty degrees beneath null on January ix, 1879, just all were recaptured or killed.^[41] ^[42]

Eventually the US forced the Northern Cheyenne onto a reservation, in southern Montana.^[41] ^[42] ^[43]

Northern Cheyenne Indian Reservation [edit]

White Buffalo, a Northern Cheyenne master who received the rank of sergeant in the United States Ground forces.

The Cheyenne who traveled to Fort Keogh (present-day Miles City, Montana), including Niggling Wolf, settled well-nigh the fort.^[41] Many of the Cheyenne worked with the regular army as scouts. The Cheyenne scouts were pivotal in helping the Army discover Principal Joseph and his band of Nez Percé in northern Montana. Fort Keogh became a staging and gathering point for the Northern Cheyenne. Many families began to migrate s to the Tongue River watershed area, where they established homesteads.^[44]

Map of Indian Reservations in the state of Montana including the Northern Cheyenne Reservation.

The US established the Natural language River Indian Reservation, now named the Northern Cheyenne Indian Reservation, of 371,200 acres (1,502 km²) by the executive order of President Chester A. Arthur November xvi, 1884. Information technology excluded Cheyenne who had homesteaded further east near the Natural language River. The western boundary is the Crow Indian Reservation. On March 19, 1900, President William McKinley extended the reservation to the west bank of the Tongue River, making a total of 444,157 acres (ane,797 km²). Those who had homesteaded due east of the Natural language River were relocated to the westward of the river.^[44]

The Northern Cheyenne, who were sharing the Lakota country at Pine Ridge Indian Reservation were finally allowed to return to the Tongue River on their own reservation. Along with the Lakota and Apache, the Cheyenne were the final nations to be overpowered and forced on reservations. (The Seminole tribe of Florida never made a treaty with the US government.)

The Northern Cheyenne were given the right to remain in the n, near the Black Hills, state which they consider sacred. The Cheyenne also managed to retain their civilization, religion and linguistic communication. Today, the Northern Cheyenne Nation is one of the few American Indian nations to take command over the majority of its land base, currently 98%.

Civilization [edit]

Cheyenne courting scenes, by Big Back, before 1882

Over the past 400 years, the Cheyenne have changed their lifestyles. In the 16th century, they lived in the regions almost the Groovy Lakes.^[3] They farmed corn, squash, and beans, and harvested wild rice like other indigenous peoples of the Northeastern Woodlands. They migrated west in the 18th century and hunted bison on the Great Plains.^[3] Past the mid-19th century, the Us forced them onto reservations.^[3]

The traditional Cheyenne government system is a politically unified organisation. The key traditional regime organisation of the Cheyenne is the Arrow Keeper, followed by the Council of Forty-Four. Early in Cheyenne history, 3 related tribes, known as the Heviqsnipahis, the Só'taeo'o and the Masikota, unified themselves to form the Tsé-tsêhéstâhese or the "Similar Hearted People" who are known today as the "Cheyenne". The unified tribe then divided themselves into ten primary bands:

Heviksnipahis (Iviststsinihpah)
Hévhaitanio (Heévâhetaneo'o)
Masikota
Omísis (Ôhmésêheseo'o, the Notameohmésêhese proper)
Só'taeo'o (Suhtai or Sutaio, Northern and Southern)
Wotápio
Oivimána (Oévemana, Northern and Southern)
Hisíometanio (Hesé'omeétaneo'o or Issiometaniu)
Ohktounna (Oqtóguna)
Hónowa (Háovôhnóva)

Each of the ten bands had four seated master delegates; the remaining iv chiefs were the principal advisers of the other delegates. Smaller bands or sub-bands had no right to send delegates to the council. This system also regulated the Cheyenne military societies that adult for planning warfare, enforcing rules, and conducting ceremonies.

Anthropologists fence virtually Cheyenne societal arrangement. On the plains, it appears that they had a bilateral band kinship system. However, some anthropologists reported that the Cheyenne had a matrilineal band system. Studies into whether, and if so, how much the Cheyenne developed a matrilineal clan system are continuing.

Horse culture on the Keen Plains [edit]

While they participated in nomadic Plains horse culture, men hunted and occasionally fought with and raided other tribes.^[45] The women tanned and dressed hides for habiliment, shelter, and other uses.^[46] They also gathered roots, berries, and other useful plants.^[47] From the products of hunting and gathering, the women also made lodges, clothing, and other equipment.^[48] Their lives were active and physically enervating.^[49] The Cheyenne held territory in and most the Black Hills, but after all the Great Plains from Dakota to the Arkansas River.

Function models [edit]

A Cheyenne woman has a higher status if she is part of an extended family with distinguished ancestors. Also, if she is friendly and compatible with her female relatives and does not have members in her extended family who are alcoholics or otherwise in disrepute. It is expected of all Cheyenne women to be hardworking, chaste, pocket-sized, skilled in traditional crafts, knowledgeable about Cheyenne culture and history and speak Cheyenne fluently. Tribal powwow princesses are expected to accept these characteristics.^[50]

Ethnobotany [edit]

An infusion of the pulverized leaves and blossoms of tansy is used for dizziness and weakness.^[51] They give dried leaves of Sagittaria cuneata to horses for urinary troubles and for a sore oral fissure.^[52]

Notable celebrated Cheyenne people [edit]

Please list 20th and 21st-century Cheyenne people under their specific tribes, Cheyenne and Arapaho Tribes and Northern Cheyenne Tribe of the Northern Cheyenne Indian Reservation.

George Bent (1843–1918), son of Owl Woman, interpreter and Cheyenne historian
Blackness Kettle (c. 1803–1868) (in Cheyenne: Moke-tav-a-to or Mo'ôhtavetoo'o, since 1854 member of the Council of Forty-4 and main of the Wotapio ring of Southern Cheyenne, killed by George Armstrong Custer at Battle of Washita River)
Morning Star (1810–1883) (in Cheyenne: Vóóhéhéve, meliorate known every bit Dull Knife, a translation of his Lakota proper name Tamílapéšni,^[53] Head master of the Northern Cheyenne)
Little Wolf (ca. 1820–1904) (in Cheyenne: Ó'kôhómôxháahketa, more than correctly translated Little Coyote, Northern Só'taeo'o main and Sweetness Medicine Main, was one of the "Old Homo" chiefs among the Council of Forty-4, belonged to the Elk Horn Scrapers (Hémo'eoxeso), i of the 4 original Cheyenne military societies)
St. David Pendleton Oakerhater, Okuhhatuh or "Making Medicine," Southern Cheyenne (1847–1931), veteran of the Red River War, Fort Marion prisoner of state of war, ledger artist, deacon of Whirlwind Mission, sun dancer, canonized saint in the Episcopal Church
Owl Woman (d. 1847), girl of White Thunder and wife of William Aptitude
Roman Nose (in Cheyenne: Woo-ka-nay, Northern Cheyenne, legendary war hero and chief of the Elk Horn Scrapers (Hémo'eoxeso), ane of the four original Cheyenne military societies)
Tall Bull, chief of the Cheyenne Domestic dog Soldiers, killed at Battle of Height Springs
Two Moons, Northern Cheyenne Chief, in Cheyenne: Éše'he Ȯhnéšesėstse, also known as Ónonevóo'xénéhe (Ree Roman Nose) or Mȧsėhávoo'xénéhe (Crazy Roman Nose)
Wooden Leg, Northern Cheyenne, warrior fought at Little Bighorn
Wolf Robe, chief, Southern Cheyenne, peacemaker

Notes [edit]

^ "Northern Cheyenne Tribe website". Archived from the original on February 2, 2011. Retrieved November xi, 2013.
^ ^a ^b Oklahoma Indian Affairs. Oklahoma Indian Nations Pocket Pictorial Directory. Archived 2009-02-xi at the Wayback Machine 2008:7
^ ^a ^b ^c ^d ^e ^f ^g ^h "Cheyenne, Southern." Archived 2009-02-28 at the Wayback Machine Oklahoma History Eye'due south Encyclopedia of Oklahoma History and Civilization. Retrieved iii July 2013.
^ Walker, James R. & DeMallie, Raymond J. "Lakota Order" 1992.
^ "Northern Cheyenne Tribe website". Archived from the original on 2011-02-02. Retrieved 2009-02-22 .
^ ^a ^b Chief Ho-hum Pocketknife Higher "Cheyenne Dictionary" 2007-09-05. Retrieved June 10, 2013
^ ^a ^b Grinnell, The Fighting Cheyenne, p. 2.
^ "What is the origin of the discussion "Cheyenne"?". Cheyenne Language Web Site. 2002-03-03. Archived from the original on 2009-08-07. Retrieved September 21, 2007.
^ Bright, William (2004). Native American Place Names of the The states. Norman: University of Oklahoma Printing, pg. 95
^ Master Wearisome Pocketknife College, Cheyenne Dictionary "Tsé-tsėhéstȧhese"
^ Moore, John H. The Cheyenne. Malden, MA: Blackwell Publishing Co., 1999, pp. 15–16
^ Grinnell, The Fighting Cheyenne, p. 1–8.
^ Moore, John H. The Cheyenne. Malden, MA: Blackwell Publishing Co., 1999, p. 18
^ ^a ^b ^c Liberty, Dr. Margot. "Cheyenne Primacy: The Tribes' Perspective As Opposed To That Of The United States Army; A Possible Alternative To "The Keen Sioux War Of 1876". Friends of the Footling Bighorn. Retrieved 13 January 2008.
^ Not to exist confused with the Bear Butte, near Fort Meade, South Dakota, which was called Náhkȯhévose ("bear hill")
^ Hyde, George East.: Life of George Bent. Written From His Letters. Norman, 1987. Pp. 24 and 49.
^ Grinnell, George Bird: "The Cracking Mysteries of the Cheyenne." American Anthropologist. New Series, Vol. 12, No. 4 (Oct. – Dec. 1910): 542–575, p. 556.
^ Reading Eagle Nov 26, 1997
^ William Young Chalfant: Cheyennes at Dark Water Creek: The Last Fight of the Blood-red River War, University of Oklahoma Press, 1997, ISBN 978-0806128757, page 7
^ Berthrong, pp. 13–21
^ Berthrong, pp. 24–26
^ "Boxing of Wolf Creek". Oklahoma History . Retrieved 2013-02-09 .
^ Greene 2004, p. 9.
^ Hyde 1968, p. 336.
^ Hyde, George E.: Life of George Bent. Written From His Letters. Norman, 1987. Pp. 25–26.
^ Dorsey, George A.: "How the Pawnee Captured the Cheyenne Medicine Arrows." American Anthropologist, New Series. Vol. 5 (Oct. – December. 1903), No. 4, pp. 644–658.
^ "Reddish River War". Texas Beyond History. Archived from the original on 2011-04-eighteen. Retrieved 2013-06-x .
^ "Arapaho, Southern". Oklahoma Historical Order. Archived from the original on 2013-09-22. Retrieved 2013-06-24 .
^ Page 143, Francis Paul Prucha, American Indian treaties: the history of a political anomaly, Academy of California Press (March 15, 1997), trade paperback, 562 pages ISBN 0-520-20895-1 ISBN 978-0-520-20895-seven
^ Berthrong, pp. 113–114
^ Berthrong, pp. 106–123
^ Berthrong, pp. 133–140
^ ^a ^b ^c Grinnell, The Fighting Cheyenne, pp. 111–121
^ ^a ^b Hyde, pp. 99–105
^ ^a ^b Berthrong, pp. 133 to 140
^ Page 97-98, David Fridtjof Halaas and Andrew Eastward. Masich, Halfbreed: The Remarkable True Story Of George Bent – Caught Between The Worlds Of The Indian And The White Man, Da Capo Printing (March xv, 2005), hardcover, 458 pages, ISBN 0-306-81410-2 ISBN 978-0306814105
^ Hyde, pp. 99 to 105
^ ^a ^b Grinnell, The Fighting Cheyenne, pp. 124 to 158
^ ^a ^b Hyde, pp. 168 to 195
^ Grinnell, The Fighting Cheyenne, p. 188
^ ^a ^b ^c ^d Dark-brown, pp. 332–349
^ ^a ^b Maddux Albert Glenn, In Slow Knife's Wake: The Truthful Story of the Northern Cheyenne Exodus of 1878, Equus caballus Creek Publications (2003), ISBN 0-9722217-i-9 ISBN 978-0-9722217-1-9
^ Grinnell, The Fighting Cheyenne, pp. 398–427
^ ^a ^b "WE, THE NORTHERN CHEYENNE PEOPLE: Our Land, Our History, Our Civilisation", Master Tedious Knife Higher. Page 30. Accessed September xx, 2009
^ Grinnell, The Cheyenne Indians, Vol. 1, pp. 258–311
^ Grinnell, The Cheyenne Indians, pp. 1–57
^ Grinnell, The Cheyenne Indians, Vol. 1, pp. 247–311
^ Grinnell, The Cheyenne Indians, Vol. 1, 209–246
^ Grinnell, The Cheyenne Indians, Vol. one, pp. 63–71, 127–129, 247–311
^ Moore, pp. 154–156
^ Grinnell, George Bird 1972 The Cheyenne Indians – Their History and Ways of Life Vol.2. Lincoln. University of Nebraska Press (p. 190)
^ Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Periodical of Ethnopharmacology 4:1–55, folio 6
^ recorded as Tah-me-la-pash-me; from ta (his) + míla (big knife) + péšni (dull)