Survey Report Says Nothing To See Here

Leslie Nielsen's "Lt. Frank Drebin" from the 1988 comedy classic, "The Naked Gun." In this scene, Drebin tells people, "Move along. There's nothing to see here. Please disperse."
Survey Report Doesn't Say Much
"Move Along. There's Nothing To See Here."
By Dakota Wind 
Bismarck, N.D. (TFS) - Last November I submitted letters and copies of bibliographical information and primary resource documents to several agencies regarding the Class III survey report submitted to the North Dakota State Historic Preservation Office in January 2016. 

The contrast of information excluded from the report is far greater than what the report actually contains. The report minimizes the cultural, historical, and military occupations of a significant landmark on the Missouri River: the Cannonball River. 

Here are one dozen distinct events (a detailed explanation and complete bibliography can found in at "Remembering A River:" 

The Big River Village, a Huff phase Mandan Indian occupation as early as 1400 C.E. The site that has been disturbed by the drill pad on the north bank of the Cannonball River is known to the Mandan as "Big River Village," and to the State Historical Society of North Dakota as the "North Cannonball Village." 

The 1762-1763 Sičháŋǧu (Burnt Thigh; Brulé) and Cheyenne Fight, an inter-tribal conflict in which the Cheyenne retaliated and set fire to the prairie which caught and burned their enemy giving them the designation Sičháŋǧu. 

English explorer John Evans, who mapped the Missouri River from St. Louis to Knife River in 1796, includes the Cannonball River as the "Bomb River," in reference to the cannonballs.

The inter-tribal between the Mandan, Hidatsa, Húŋkpapȟa and Iháŋktȟuŋwaŋna that began at the mouth of the Cannonball River concluded at the mouth of the Heart River in 1803. 

The Corps of Discovery Expedition remarked on the "La Bullet" River and took a cannonball concretion, Oct. 18, 1804. 

Botanist John Bradbury collected flax from the Cannonball River in 1811. A significant difference in the flax samples necessitated a second trip to the Cannonball River in 1819 for additional collection. 

War of 1812 tensions resulted in conflict on the Missouri River between the Arikara, Cheyenne, and the American Fur Company. There was a conflict at the mouth of the Cannonball River in 1812. 

A devasting flood in 1825 on the Missouri River floodplain resulted in the drowning deaths of over one hundred Iháŋktȟuŋwaŋna men, women, elders, and children, and several hundred of their horses. All were buried on a hill across the river from the north bank Big River Village. This hill is sometimes submerged in Lake Oáhe, and is now located roughly halfway across the span of the present lake. 

Prince Maximillian von Wied-Neuwied spent probably the most time at the Cannonball River, describing what he saw, more than any other explorer or trader to date, and noted significant geological findings there in 1833. 

In 1837, the Húŋkpapȟa camp was struck by an epidemic of smallpox there on the flood plain, the west side of the Missouri River, at the Cannonball River confluence. 

After constructing Fort Rice in the summer of 1864, Gen. Alfred Sully began his punitive campaign against the "Sioux" at the mouth of the Cannonball River, July 29, 1864. 

The historic Cannonball Ranch, established at the same time as Fort Rice, was instrumental in developing the ranching traditions and western lifestyle on the Northern Great Plains. This historic ranch was inducted into the ND Cowboy Hall of Fame in 1999.

None of this is mentioned in the Class III survey report. Reports are supposed to be exhaustive: "An intensive inventory is a systematic, detailed field inspection done by, or under the direction of professional architectural historians, historians, archeologists, and/or other appropriate specialists." 

The ND SHPO has updated their Cultural Resources Identification, Recording and Evaluation page to reflect their process. "A location of five or fewer artifacts and identified by the archaeologist(s) as representing an area of very limited past activity may be recorded as an isolated find." The Class III Survey Report submitted by Energy Transfer flags over forty artifacts recorded by the survey team in the mouth of the Cannonball area alone.

ND SHPO continues: A location of five or fewer artifacts and identified by the archaeologist(s) as representing an area of very limited past activity may be recorded as an isolated find. The map detailing the Dakota Access Pipeline's route where the pipeline is to cross under Lake Oáhe flags fifty artifacts on both sides of the river. I can not publish an image of the map because it may result in "disturbance of the resource."

Site leads refer to resources that lack sufficient information to fully record and complete all necessary data fields on the North Dakota Cultural Resources Survey (NDCRS) site forms. Examples of site leads include: (1) locations recorded from various historic documents, (2) locations reported by a landowner or other non-professional, (3) a location with five or fewer surface visible artifacts which, in the professional judgment of the archaeologist(s), is likely to be a limited surface expression of a former occupation area where most of the artifacts are still buried, and/or (4) locations recorded by a cultural resource specialist outside of their project area(s), and thus not fully recorded. Clearly the Cannonball River is more than a "site lead," with over a dozen native and non-native primary resource documents, and at least two Ph.D.'s who've written about the Cannonball in their works, one a world-renowned archaeologist, and the other won a Pulitzer Prize in 2016 about the Mandan and their earliest record of that historic nation at the Cannonball River. 

These two Ph.D's have found enough material, physical and historical, and most importantly, significant, enough to include data and construct narrative about the Cannonball River Village sites. It's for the ND SHPO to say, "Move along. There's nothing to see here. Please disperse." 

The preliminary evaluation of all cultural resources identified within the study area should be made in sufficient detail to provide an understanding of the historical values that they represent...Only the lead agency and North Dakota State Historic Preservation Office, through consultation, can provide a final determination of eligibility (DOE) on cultural resources in North Dakota. 

The class III survey report has raised no flags. The events mentioned above can be found in various resources at the ND State Archives, ND State Library, the Stanley Ahler collection at the ND SHPO, on the ND Studies website, and as books for sale at the ND Heritage Center and State Museum Gift Store. 

Dakota Wind is an enrolled member of the Standing Rock Sioux Tribe. He is currently a university student working on a degree in History with a focus on American Indian and Western History. He maintains the history website The First Scout.

Solar Eclipse Remembered As "Fire Cloud"

A partial solar eclipse as seen on the Northern Great Plains, Oct. 23, 2014.
Solar Eclipse Remembered As "Fire Cloud"
Cloud Cover Gives A Glimpse Of Event
By Dakota Wind
Great Plains, N.D. - In the Lakȟóta creation story, Wí (the Sun) and Haŋwí (the Moon) were created after Makȟóčhe (Grandmother Earth) and Škáŋ (the Source of All Power and All that Moves). 

Sometime after creation, Iktómi (the Trickster) convinced Ité (Face), the beautiful daughter of Wazíya (the Power of the North) and his wife Wakánaka (Old Woman) to commit an indiscretion with Wí and usurp the place of Haŋwí , even as Ité herself was married to Tȟaté (the Wind). 

It so happened then, that at a feast in the lodge of Haŋwí, that Ité seated herself next to Wí. When Haŋwí entered her lodge and found Ité in her place they all laughed at the situation, and Haŋwí drew her shawl over her own face in shame. 

After the feast, Škáŋ presided over all as judge and pronounced that Wí should be rendered from the embrace and comfort of Haŋwí, and from that time forward, Wí ruled the day, and Haŋwí the night. However, Haŋwí might appear in daylight because Wí is her husband and she may want to see him, but when they appear together in the sky, Haŋwí, to this day, draws her shawl over her face in shame. 

Ité received her due. Škáŋ allowed her to keep her beauty, but only one half of her would retain it, the other half was rendered so hideous that any who looked upon her would be terrified. From that time on, she was called Anúŋg Ité (Double Face). She was also parted from her husband Tȟaté and their children, the Tȟatíye Tópa (the Four Winds) and their youngest son, the fifth wind, Tȟatéiyumni (Whirlwind). 

Iktómi was banished to the edge of the world, and would forever remain friendless. 

"The Morning-Sun A-Died [1869]," The Swan Winter Count. 

The Sun Died
On August 7, 1869, a full solar eclipse darkened the Great Plains. Ten Lakȟóta winter counts from all seven Thítȟuŋwaŋ (Teton) tribes remember this outstanding event. Nearly all remember the event as Wí’kte, or "The sun died."

An earlier eclipse, this one in the 1830s, is remembered by the Huŋkphápȟa Lakȟóta as Maȟphíya Yapȟéta, or “Fire Cloud.” The Huŋkphápȟa leader is named for this event, as was his son in turn. Fire Cloud later fought at the Little Bighorn.

Dr. Washington Matthews, the post surgeon at Fort Rice, Dakota Territory, recalled that the Iháŋktȟuŋwaŋna (Yanktonai) chief Matȟó Núŋpa (Two Bear) and his band camped outside the fort for the express purpose of viewing the eclipse and discourse with the soldiers about it. They viewed the eclipse through smoked glass. One of the mysteries of creation seemingly explained by way of science, the Iháŋktȟuŋwaŋna solemnly parted ways with the soldiers.

Matȟó Núŋpa later fought at the Battle of the Little Bighorn.

A rainbow in the clouds preceded the eclipse.

A Rainbow In The Cloud
The morning was relatively calm. Quiet and cloudless, but as morning passed into afternoon clouds marred the autumnal landscape. Immediately following work I raced my little beast north of town. Dark clouds on the western horizon crawled ominously across the sky, threatening to overtake the heavens.

A rainbow appeared in the clouds above and gently illuminated the gray with a pearly luster.

The Lakȟóta have the tradition to politely point at rainbows with one's elbow or one's lips. If you point with your finger, they say, your finger will swell up. The story behind the swollen finger lies in an old tale about spirits that live in the rainbow who discovered a boy who had ascended their arch and entered their world. He was never seen again, and rainbows became intangible ever after.

The clouds only seemed to get darker.

One cloud split and light cascaded down like downy feathers. High above the open sky another cloud, pale and high, made the sun itself appear as if it were swimming, rays of light played with shadow upon the prairie. Then I looked past the veil and saw the sun.

A friend of mine shared a conversation with me between her and her father, Mr. Warren Horse Looking. Mr. Horse Looking explained the eclipse as the sun disappearing. In Lakȟóta: Aŋpétuwí Tókȟaȟ'aŋ (Disappearing Sun).

Another friend's uncle, Mr. Jon Eagle, translates eclipse as Wí’Atá, which translates as "Sun Entire." Atá serves as an intensifier in many sentences, as to say here, "completely," or "greatly." Perhaps even here, it could mean a full solar eclipse. Clearly there are many ways of regarding the solar eclipse within the Lakȟóta language. I for one, like the various descriptions for talking about nature and the world. 

My haŋkáši (female cousin) Leslie (Sisseton-Wahpeton Oyate; Dakota), shared with me that she learned eclipse as "KhaphéyA," a contraction of WakhápheyA, which means "Of A Singular Appearance," which I think beautifully explains the sun and moon during a solar eclipse.

I learned that the Dakȟóta refer to the eclipse as Wí’te, or “New Moon.” The New Lakota Dictionary 2nd Edition has two entries for eclipse: Aháŋzi, or “Shadow,” and AóhanziyA, or “To cast a shadow upon.” My personal preference is Fire Cloud.

GLOSSARY:
Aháŋzi: Shadow

Aŋpétuwí Tókȟaȟ'aŋ: Disappearing Sun

AóhanziyA: To Cast A Shadow Upon

Maȟphíya Yapȟéta: Fire Cloud

WakhápheyA: Of A Singular Appearance

Wí’Atá: Sun Entire

Wí’kte: The Sun Died

Wí’te: "New Moon"

Photo Essay: From Little Bighorn To Fort Abercrombie

Photo Essay Of Skirmish Site & Little Bighorn Battlefield

Theodore Roosevelt National Park & Ft. Abercrombie

By Dakota Wind

GREAT PLAINS - About five miles south of Fort Abraham Lincoln State Park is the original boundary of the Fort Abraham Lincoln military reservation along a little creek which converges with the Missouri River.  In the middle distance of the picture, close to where the bush and scrub line is, is that creek. The Lakota had launched a ten day siege on Fort Rice back in 1868, a smaller less-organized war party had attempted to do the same on Fort Abraham Lincoln in 1873. The field in the picture is privately owned (see image above), but the creek is property of the US Army Corps of Engineers. There is no signage to mark the skirmish, but it is right off of HWY 1806, five miles south of Fort Abraham Lincoln State Park. 

Painted Canyon (see above) lies west of Dickinson, ND on I-90, out by Theodore Roosevelt National Park. The canyon is as old as the Grand Canyon, but not nearly as large or well known. If you ever get a chance to visit North Dakota, take in a visit to this geophysical site and experience the mystery of creation. I felt a vast serenity and immense solitude on my early morning visit here. 

Another view of Painted Canyon (above). 

About fourteen miles easterly of the Little Bighorn Battlefield is "The Crow's Nest," (above) in the distance near the center of the photo. The Crow and Arikara scouts told General Custer that there were more Indians than bullets, and they also advised him to attack immediately while they had the element of surprise. The General waited for about three hours instead, much to the disgust of the scouts. 

In roughly the center of this picture (above) is where Major Reno began his engagement with the Hunkpapa Lakota (Teton).  Major Reno was an officer used to office work, and had no experience fighting Indians. General Custer divided his command into three with himself leading one third, Major Reno leading a third to make the first attack, and Captain Benteen who lead the last third - the pack train. Reno's attack was to draw the warriors south, the women and children of the Lakota and Cheyenne fled north, General Custer was to flank the encampment from the north - where the women and children were fleeing to, but the encampment was larger than he anticipated. This actually was the same strategy that General Custer employed at Washita, in Oklahoma, where he was also outnumbered.  When he captured the women and children there, the fight ended, but it ended with the deaths, a massacre, of Cheyenne women and children. But that's a tale for another day. 

Here's the timber line (above) where the Hunkpapa Lakota, led in a counter attack by Chief Gall, retaliated and pushed back Major Reno and his command.  Chief Gall, Pizi Intancan, had stepped away from his wife and children, as he did so, they were shot by the soldiers in Reno's command.  Among the first, if not the very first of Reno's command to be killed in retaliation, was Bloody Knife.  Gall, or Pizi, and Bloody Knife, known to the Lakota as "Tamina Wewe," were lifelong adversaries who grew up in the same Hunkpapa encampment. 

The Little Bighorn River, or creek if you prefer (above). Major Reno witnessed the end of Bloody Knife in a way that probably haunted him the rest of his life. Bloody Knife rode in with Reno against the Hunkpapa Lakota and was promptly shot in the head, his brains and blood spattered onto Reno's face. Reno was so rattled that he called for his men to mount and dismount three times before their retreat. Reno's and his men's retreat took them across this part of the Little Bighorn River, and up the embankment towards where I standing when I snapped this photo. 

After Reno's retreat, the entire encampment of Lakota and Cheyenne followed General Custer's command to this site, Last Stand Hill (above). General Custer failed to capture any women and children, the encampment was far larger than he thought, and tactics dictated that he ascend the highest point of battle for any advantage, however slight. He and his entire command were killed to the man. The warriors took the hill using three tactics at once: some warriors rode around the hill and me (as seen in many movies), some rode directly through the soldiers to count coup or take them out, yet others shot their arrows up and over the circle of riding warriors and into the soldiers on the hill - according to Wooden Leg, a Northern Cheyenne, it literally rained arrows, and the dust kicked up by the horses turned day to night. 

During and after the fight at Last Stand Hill, some Lakota continued to harass Reno and his command. A Lakota sharpshooter took shelter from the top of this hill (above) and proceeded to pick off soldiers who were trying to dig a shelter and assemble a makeshift field hospital. The Lakota Akicita nearly took out a line of soldiers before being shot himself. 

Here are the Bighorn Mountains to the south and west of Little Bighorn Battlefield (above). The Lakota and Cheyenne encampment broke the day after the Battle of the Greasy Grass and moved across this plain below. To the Crow and survivors who witnessed the camp break, the movement was awe inspiring. Nothing has been seen like that since. 

Captain Weir came a day after the camp breakup and took a survey of the battlefield from this point, today called Weir Point (above). I took this picture looking south to the Reno-Benteen site. 

From the same spot, I simply turned northerly to face the Last Stand Hill (above), which I tried to center in this photo. I have a higher resolution of this image, but I couldn't post it here - too big. 

On the drive north from Weir Point to Last Stand Hill I encountered some ponies on the privately owned part of the battlefield (above). The Real Bird family on the Crow Indian Reservation put on a reenactment of the battle each year on their land on the battlefield. I've only seen parts of it, but I'm sure that some day I'll catch the whole thing. My reenactor friend, Mr. Stephen Alexander (the world's foremost Custer living historian), has invited me to participate in killing Custer (him) one day and then dying beside him the next. As a native, I'm part of a very select few who could do this. I might take him up on killing him one day, figuratively speaking of course. 

The horses are acclimated to the heavy traffic from visitors to the battlefield. I got within five feet of this recently born foal (above). The mare "whuffed" at me and stepped over to me and brought her head to my outstretched hand. 

About a hundred paces north of the 7th Cavalry monument is the American Indian monument (above). It lists the tribes and bands who fought to defend their way of life at the battle. The tribes who participated in the battle are the Lakota, Cheyenne, Arapaho, Crow, Arikara, and Blackfeet. 

Here's a close up of the metal sculpture (above), a beautiful open representation of Northern Plains Indian pictography. I learned that the Cheyenne have a different name for the battle. They refer to it as "The Battle where the girl rescued her brother." According to one an oral tradition, a boy or young man was unhorsed at the battle. The girl, or young woman, jumped onto a horse and raced into the fight to get him, and she did. 



A few days later, I was at Fort Abercrombie south of Fargo, ND about twenty miles, on the day of the 135th anniversary of the Battle of the Little Bighorn (above). After the battle, Co. F of the 7th Cavalry, was brought to Fort Abercrombie. A group of reenactors of the 7th Cavalry were there. 

This group of the 7th Cavalry were conducting some drills on horseback (above).

One of the reenactors liked my presentation and my stuff, so he snapped this pic of me with my wintercount (above). I was in one of the blockhouses at the fort, Fort Abercrombie. Two of the 7th Cavalry reenactors were native, one an enrolled Cherokee and the other an enrolled Choctaw, both from Missouri. They really liked my combination of native regalia and cavalry, and invited me to participate in next year's civil war reenactment someplace in Missouri where natives fought for the Union and the Confederate States of America. I'd like to go, but I think that I'll wear the blue.

South of Mandan, ND about thirty miles on HWY 1806, is this interesting geophysical feature (above). It has at least four names I've heard, but my favorite is "Rain In The Face Butte." I took a long-time friend of mine down to Cannonball once and on our way I pointed this out on our drive. I told him that the Indians believe that this face looks up into the heavens to the face thats on Mars. I was so serious about it, and his reaction was a mix of confusion and wonder, that I waited a minute to tell him I was pulling his leg. The butte does resemble the profile of a person looking up though, and probably not to Mars.  

Blue Thunder: Profile of a US Indian Scout's Service

Blue Thunder: A U.S. Indian Scout's Service
Yanktonai Dakota Man Enters Military Service

By Dakota Wind

FORT YATES, N.D. - The role of the US Indian Scouts consisted of four duties: to gather intelligence about the land and people therein, to interpret languages when or if needed, to run down deserters, and to deliver correspondence between the forts on the frontier, and to & from the campaign trail. 

Brigadier General Alfred Howe Terry is pictured above.

On March 6, 1873, Brigadier General Terry issued General Orders No. 19:

During the last five years, “Indian scouts,” enlisted under the provisions of the Act of Congress, approved July 28, 1866, have been employed at many of the military posts of this Department. As a rule, they have renounced entirely their former habits and modes of life, and in assuming the uniform of the military service, they have conformed to its requirements in a manner worthy of all praise and of the emulation of their white comrades. They have performed the same duties as are imposed upon white soldiers serving on the frontier, with a prompt obedience, with a cheery alacrity, courage, skill, and intelligence which have won the highest applause from their military superiors. The Department Commander desires that his high appreciation of their services in the past shall be made known to every scout in the command, accompanied by the assurance that their good conduct has been brought to the attention of those still higher in military rank and command, and is duly appreciated by them. To this end he directs that each and every post commander where scouts are employed, shall cause this order to be, under his personal supervision, so read and in interpreted to them that all shall fully understand the degree of commendation intended.

In addition to the commendation, hereinbefore expressed and intended to apply to all the scouts, the following instances of good conduct have attracted the Department Commander’s attention, and are by him worthy of special mention, viz.:

Extract from the report of Colonel D. S. Stanley, 22nd Infantry, commanding the “Yellowstone Expedition,” dated October 28th, 1872:

“First Lieutenant Eben Crosby, 17th Infantry, left his camp to hunt, and when about one and half (1 ½) miles from camp, was surrounded and murdered by 100 mounted Sioux. The day before this murder, this same party had discovered the five Santee scouts who had served me during the summer, and whom I had sent to Fort Rice with dispatches. The wild Sioux attacked these brave fellows at sunrise, at Heart Butte, and kept up the fight for nearly fifty miles and during the entire day. The Santees [sic] were well armed, had 100 rounds each, and they kept their assailants off and came off themselves with the loss of two of their horses, and their blankets, clothing, and some accoutrements, which they dropped to lighten their horses. I recommend these brave Santees [sic] to the notice of the Commander of the Department.”

Captain Seth Eastman painted this scene of Fort Rice.

The names of the scouts above referred to are, Chaska [Firstborn Son], Hepkakwajidan, Kapojan, Omanisa [Walks Red, or Walks White (note: without a diacritical accent mark, translating the name correctly poses a problem) [smudge], Waakakahan. 

Extract from the report of Colonel T. L. Critenden, 17th Infantry, commanding Fort Rice, dated November 11th, 1873:

“A Sioux Indian by the name of ‘Goose’, “ “ “ “ “ [quotations in reference to scouts already listed by Brigadier General Terry] carried the dispatch, to Colonel Stanley, commanding the Yellowstone Expedition, and brought back an answer in eight days from his departure. It is needless to speak of the extreme peril he encountered, or to any that except through Indians no such rapid communication could have been had with Colonel Stanley. 

Attention is also [unreadable] to the conduct of “Cold Hand,” also a Sioux scout at this post. Some time last summer, during my absence from the post, a party of Indians stole most of the horses belonging to the scouts at this post, and carried them beyond to the Yellowstone. Cold Hand accompanied by four Indians that he induced to follow him , pursued and overtook these robbers, recaptured his horses, and brought them safely back. 

Only about ten days since, Cold Hand, with three other scouts, all Sioux, left here with the mail for Grand River. On the way, they were attached by a party about thirty strong. Cold Hand and his party repulsed these Indians, wounding one badly, and capturing two horses, which, together with the mail, they delivered safely at Grand River. 

When it is remembered that the Indians who attacked these scouts belong to the Sioux tribe, and live at Grand River, when not at war, and that they duty of the scouts requires them to go to Grand River weekly, I think the conduct of these scouts can only be regarded as very remarkable for fidelity and courage. I even think it worthy of some notice from the War Department, and I am sure that such notice would do good.

The Department Commander takes great pleasure in recommending all the above named scouts to the notice of the President of the United States, and in requesting for them the “Certificate of Merit” authorized by the 17th section of the Act of Congress, approved March 3d, 1847. 

By Command of Brigadier General Terry.

O. D. Greene,

OFFICIAL: [signed O.D. Greene]

Captain, 6th Infantry

Blue Thunder sits outside his lodge down by the Missouri River near Fort Yates, (Dakota Territory) North Dakota. Photo by Frank Fiske.

On July 2, 1873, Brigadier General Terry sent another letter, this time to Edward Parmelee Smith, Commissioner of Indian Affairs in Washington DC, requesting recognition of service of two more US Indian Scouts:

To the Honorable Commissioner of Indian Affairs, Washington DC

Sir

Recently, at Fort Rice, I was informed that each of the Indian Scouts mentioned in the enclosed copy had been furnished a Medal from the Indian Bureau or by some one of its agents. I am just in receipt of a Communication from the War Department informing me of the decision of the Honorable Secretary of War that the “Certificates of Merit” asked for by me on behalf of these Indians could not be under the law, made to apply to them. In view of this decision I have the honor to request that you will give such instructions, if prachcable [sic, practical?], and you think proper, as will insure. The issue of medals to “Blue Thunder” and “Bear-Coming-Out” Sioux Indians employed as Scouts at Fort Rice and referred to in the enclosed Copy of an Official Report from the Commanding Officer Fort Abraham Lincoln. I am reliably informed these Indians were much incited to their meritououes [sic, meritorious?] Conduct by the hope of receiving Medals and I am satisfied such Award to them would have a beneficial effect not only upon the particular Indians but upon all others in the Military Service.

I am Sir Very respectfully Your obedient Servant

[signed Alfred H. Terry]

Brigadier General, USA CommOn August 15, 1873, Captain William Thompson Commander of the 7th Cavalry at Fort Rice, sent the following letter to Captain O. D. Greene:

Sir

I have the honor to acknowledge the receipt of your communication of the 29th ultimo [of last month] enclosing two Silver medals for presentation to “Blue Thunder”and “Bear-Comes-Out,” Indian Scouts, and to report that the medals were duly presented by me today to the scouts to whom they were awarded, with a full and clear explanation as to why the presents were made.

The recipients were highly pleased with the medals and adhered fully to appreciate the commendatory nature of the correspondence on the subject – all of which was carefully interpreted to them – as well as the explanatory remarks made by me. A copy of the correspondence referred to was also given to each Indian in consideration of the high estimation in which a testimonial of this character is always held by their race.

Very respectfully your obedient servant

[smudge; signed –smudge – Thompson, Captain –smudge – Cavalry]

Blue Thunder pictured here old and blind when this was taken. He still maintained a tipi behind his cabin by the river's edge down by Fort Yates, ND. When he went on his last journey isn't known, but he took it sometime in the early 1920s. 

Blue Thunder enlisted as a US Indian Scout at Fort Rice for a couple of years before transferring to Fort Yates where he served a few more years. He wasn’t accorded the Certificate of Merit as requested by General Terry because Blue Thunder wasn’t a US citizen. 

Blue Thunder later fought in a three-day gun fight at the Little Heart Butte fourteen miles southwest of Fort Abraham Lincoln, in 1874. He held off an estimated 100 “wild” Sioux from attacking Fort Abraham Lincoln. 

The Indian Citizenship Act was passed in 1916. Blue Thunder died a US citizen sometime in 1922-23. Blue Thunder so impressed the citizens of Mandan, ND that they put his image above the Mandan Fire Department which can still be seen today, bottled a soft drink they called “Blue Thunder,” and used his imagery to represent the city. 

This image of Blue Thunder was carved out of granite by Mandan artist Hynek Rybnicek. 

Some might regard the US Indian Scouts as “sell-outs” or “traitors” but the times were that a man would do what he had to do to feed his family. With the bison disappearing across the Great Plains, many native men enlisted not just because it afforded a chance to take revenge on an enemy tribe, but to provide for their loved ones. 

Above is the cover of Traditional Lakota Songs by the Porucpine Singers. Their music can now be purchased on iTunes. Go support these traditional singers and buy their CD and listen to the history in these songs.  

The Porcupine Singers in South Dakota recall a song Our Friends Came With The Soldiers on their CD Traditional Lakota Songs. The lyrics go:

Wayankiye Lakota kol miye
Kola Lakota kol
Nape wayelo
“Our Friends came with the soldiers,
So I chased my friends away.”