Monthly Archives: March 2009

We come with the spring: About those Coldwater people

On a muggy evening in late August 2000, at the Henry B. Whipple federal building at Fort Snelling, John Steinworth, a member of a loose coalition of Coldwater Spring supporters known as the Preserve Camp Coldwater Coalition (PCCC) stood up and spoke to the assembled agency representatives who had come to hear public comment about the impending transfer of the Bureau of Mines property to the Metropolitan Airports Commission (MAC). Steinworth talked about accomplishments of the coalition in bringing public attention to the effect of Highway 55 on the spring and the surrounding area. “We have been around quite some time.” Whoever gets the property Steinworth said, “gets us too. We come with the property.”

The 2000 meeting where this occurred came about because the Department of Interior had reached a decision about what would happen to Coldwater/Bureau of Mines property. Now the agency, through the Mississippi National River and Recreation Area (MNRRA), a branch of the National Park Service, wanted to get public input about what to put in the Memorandum of Agreement (MOA) with MAC, to protect the character of the property. After the meeting the public would have seven days–later extended to two weeks–to submit written comment.

Not all of the people there that night were members of PCCC, but all who were there were not happy. As John Steinworth also pointed out the Coldwater people felt that they had been pushed around and ignored in the process of determining the ultimate ownership of the property. They wanted to be heard not only on the MOA, but on the basic decision the Park Service was announcing. The Department of Interior and MNRRA wanted to keep things simple. The meeting was intended to start out with various officials speaking about the process. Then people were supposed to split up in smaller groups to discuss and give comments.  After this was announced in the meeting, there was a lot of grumbling. Someone called for a vote. Very few people wanted to go into small groups. Most wanted to remain in the large group, so that everyone could hear what everyone said. Finally, after much hemming and hawing, officials acquiesced and the Coldwater people got the meeting they wanted, where everyone got to talk and say his or her piece.

Watercress growing the stream below Coldwater Spring, May 1977. Photo by Bruce White
Watercress growing the stream below Coldwater Spring, May 1977. Photo by Bruce White

Over the course of the next few, muggy hours, many people spoke, including both Coldwater people and public officials. The Coldwater people who spoke that night were from many different backgrounds and had come to support the preservation of the spring for many different reasons. Some had been involved in the Highway 55 “Stop the Reroute” opposition, but after the battle was lost they re-formed as the PCCC, to preserve the spring. The group met periodically at local restaurants and operated under a consensus-model of decision-making. Also involved and represented that night was the Mendota Mdewakanton Dakota Community, the only vocal Dakota support for preserving the spring, but a group with neither money nor federal recognition. Others were like Dave Fudally, a local resident who had gotten to know the area very well over many decades. He was and is an amateur historian who had been a pioneer in trying to convince agencies for several decades to preserve the area.

Though there are a wide diversity of opinions about many things, these diverse people had united in their support for the preservation of Coldwater. Notes of what was said that night are incomplete, but it appears that most of the discussion was about the advisability of giving the property to MAC. Many wanted the Park Service to keep it and manage it. There was fear that the Airports Commission would fill the property with parking lots or would do something else to develop the property.

Lynn Levine pointed out that people supporting the preservation of Coldwater had been lied to a lot. She was concerned about the ongoing health of the spring. Jim Anderson and Linda Brown of the Mendota Dakota spoke about the importance of the spring to the Dakota and a need for that to be acknowledged. Dave Fudally spoke about how important the property was to all Minnesotans, not just Dakota people. Michael Kincaid spoke abut the need to erase the artificial boundaries that divided all the various important properties  in the Fort Snelling area. Legislator Karen Clark questioned the desirability of transferring the property to an agency that had no experience in managing cultural and historic places. Someone stated that the preservation of Coldwater was a “justice issue.” Tom Holtzleiter raised the issue of the fifty-year run of the Memorandum of Agreement governing the transfer of the property to the Airports Commission. What would happen then and how would the National Park Service protect the spring? Answering most of the questions was historian John Anfinson of MNRRA. He gave detailed and credible answers but not ones that truly satisfied the Coldwater supporters. They simply believed that Anfinson was defending the indefensible.

Even so, by the end of the night people who attended had an exhilirating feeling that their voices were finally being heard. After the meeting, when many lingered outside the Whipple Building to hash over what had happened, Susu Jeffrey–a longtime activist on many political and military issues– relished the moment and, referring to the sale of the property to the Airports Commission announced triumphantly: “That agreement is toast.”  It did turn out to be toast, but what ended it was the events of 9/11 which caused fundamental changes in the air-transportation system in the country.

Supporters of Camp Coldwater preservation gathered at Coldwater Spring in December 1999. Dick Bancroft photo.
Supporters of Camp Coldwater preservation gathered at Coldwater Spring in December 1999. Dick Bancroft photo.

At the time of the meeting, many thought that Dakota or Indian ownership of the Coldwater property was desirable, though few believed that it was possible, since there seemed to be no interest among the federally-recognized tribes in Minnesota about owning the property. However, all supporters of Coldwater preservation tried to communicate what they believed to be the importance of the place for the Dakota, something that a number of Dakota elders had made clear to the Minnesota Department of Transportation in public hearings in 1999.

In the following years, the importance of the spring to the Dakota seemed to be an operating assumption of Coldwater supporters. In 2001, they fought and obtained a provision of state law which protected the flow of water to the spring from any governmental action. As described by Mary Weitz, who did a lot of the lobbying for the bill at the State Capitol, Coldwater supporters also fought for inclusion of language designating the area as a “traditional cultural property,” the term used to describe a place of cultural importance to a people such as the Dakota. The language was stripped out of the bill before final passage.  However the law passed contained the following statement:

Neither the state, nor a unit of metropolitan government,  nor a political subdivision of the state may take any action that may diminish the flow of water to or from Camp Coldwater Springs. All projects must be reviewed under the Minnesota Historic Sites Act and the Minnesota Field Archaeology Act with regard to the flow of water to or from Camp Coldwater Springs.

The effect of the law, which was later tested in court, was to force the Minnesota Department of Transportation to protect the flow of water to the spring in the construction of Highway 55 south of the Highway 62 interchange, just west of the Bureau of Mines property.

After 2001, the Park Service went back to the drawing board in arriving at a solution for the BOM property. Meanwhile the Coldwater people met periodically, bided their time, tried to read the tea leaves about what the Park Service might do, and continued to go to Coldwater Spring for water. Whenever the Park Service has done anything to limit access to the spring, Coldwater people have been quick to challenge it, as in 2005 when a permit system was implemented for access to the Coldwater property.

In 2001, Susu Jeffrey split away from the PCCC to form the Friends of Coldwater. In her prolific writing Jeffrey has consistently maintained that federal ownership would provide the greatest protection for the spring, although she also acknowledges the sacredness of the spring to the Dakota. Others continued working with the older group, the PCCC, in arriving at the consensus that the property should first be offered to the Dakota. In 2006, working with environmental lawyer Thomas E. Casey, they drafted comments on the Bureau of Mines draft EIS, urging that the property be transferred to the Dakota:

Preserve Camp Coldwater Coalition strongly recommends that one (or combination of more than one) of the recognized Dakota communities receive title to the Bureau of Mines/Coldwater Spring area property. Dakota communities and other Native American tribes have, from the distant past through the present time, continued to gather at the Coldwater Spring area for water and other ceremonies. This is why the Dakota communities have the largest vested interest in protecting the area. They also may have the financial resources to ward off would be interlopers. Some Dakota communities are also considering a serious bid of private funds for the area. However, albeit unlikely, a future tribal election could result in elected officials who are less dedicated to protecting Coldwater Spring and the surrounding area. In that event – and to provide the highest level of protection – the conservation easement provisions described . . . below are essential conditions for the transfer of ownership.

At the time this was written a lot more interest had been shown in the Coldwater property by federally-recognized Dakota communities, including Shakopee, Prairie Island and Lower Sioux, which all submitted proposals, in 2006, asking for the property. But MNRRA, acting for the Department of Interior, has not considered these proposals seriously and has declined to acknowledge that Coldwater Spring is a traditional cultural property for Dakota people.

All of this is background for what occurred at the Coldwater/Bureau of Mines open house on February 23, 2009, when Waziyatawin, Sheldon Wolfchild, and others demanded that the property go to the Dakota people. Although some of the speakers that night did thank those who had supported the preservation of the property over the years, many Coldwater people felt that their role was not properly acknowledged or respected. They had been advocating for the property and for its importance for the Dakota since 1999 and earlier. They continued to favor ownership by the Dakota. They felt slighted and some simply felt that the style of the demands made in the speeches was not helpful in achieving the desired results. So, in some ways, what occurred that night challenged continuing consensus among Coldwater people about the best way to save Coldwater Spring.

Law enforcement occupation of Coldwater/Bureau of Mines site on March 26, 2009

On Thursday, March 26, 2009,  Hennepin County law-enforcement officers, with the permission of the Fish and Wildlife Service made use of Building 1 and adjacent area of the former Bureau of Mines site for a training operation involving fifty camouflaged officers, numerous vehicles, and plenty of weaponry. The event was apparently unknown and unanticipated by officials of the National Park Service-Mississippi National River and Recreation Area (MNRRA), three of whom went to the site to look at some things “relative to planning for site restoration,” the topic of the public comment period (on the restoration of the property) that had ended just the night before. According to Steven P. Johnson of MNRRA, “they encountered a large number of law enforcement vehicles and officers, and were denied access. The law enforcement folks were conducting training exercises of some sort.”

Learning of this, Johnson called Bob Hansen of the Fish and Wildlife Service, which is currently managing the property. Hansen had given the Hennepin County Sheriff’s office permission to use Building 1 and the area around it, though, according to Johnson, Hansen had “expected the rest of the site would be available to the public.” Johnson informed him that this was not the case. “He was going to look into if further in the afternoon.” (It should be noted that the Sheriff’s office provides security for the property, but has done little to prevent extensive spray painting by taggers to the BOM buildings and the historic marker at the spring.)

Later in the morning Debbra Myers, Jeanne Hollingsworth, Susu Jeffrey and other Coldwater Spring supporters received word of the law enforcement actions and decided to go to the spring. Myers, Hollingsworth, and Jeffrey all went to the spring, arriving shortly after 1 PM and staying until 4 PM. During the afternoon they spoke on the phone with Bob Hansen who stated that the property was public property and had to be available to everyone. The account of Debbra Myers about what happened is shown below.

Although the events were a surprise to MNRRA officials, they raise question about the commitment of the Department of Interior to protecting the cultural and historic character of the Coldwater Spring property in the future, and their longterm sensitivity to the concerns of Dakota people. It should be remembered that several proposals put forward during initial phases of the current environmental process were for a Minneapolis Police Department facility and a law-enforcement training facility on this site. It was assumed that these proposals had fallen by the wayside. Is what happened on March 26 a sign of or preparation for things to come, a show of force, or is it intended as a provocation? One way or another it is hoped that no one will be provoked to do anything in response. These events make government agencies look bad enough. They don’t need any competition. 

Account of Debbra Myers about what happened at the Coldwater/Bureau of Mines property on March 26, 2009

On the morning of March 26th I was informed that the Sheriff Dept of Hennepin County and several other police divisions were gathering at Coldwater Spring. I immediately called Bruce White, Jimmy Anderson, and several others and headed for the Spring. The Fish and Wildlife Service and the National Park Service’s 30 day public comment period had ended the night before at midnight. I was wondering if all this was connected.

As we approached the entrance I was not prepared for what lay ahead. There was a large motor home that was a command post complete with a lot of communication equipment on top. A large tent set up on the circular paved area right before the gates. Numerous local suburban police cars as well, Plymouth, Crystal, Golden Valley squads among others. There were around 50 camouflaged clothed males in the immediate area.

A sign on the road leading into the Coldwater/Bureau of Mines property on March 24, 2008, showing a sign announcing "SHERIFF'S OFFICE TRAINING SESSION AHEAD." The photo was taken by Debbra Myers with her cellpone.
A sign on the road leading into the Coldwater/Bureau of Mines property on March 26, 2009, showing a sign announcing "SHERIFF'S OFFICE TRAINING SESSION AHEAD." The photo was taken by Debbra Myers with her cell phone.

The whole scene was surreal, and totally inappropriate; this is sacred land. It felt like a military camp. I started to visibly shake and had a large knot in my stomach. As we approached the entrance at a slow speed, I was not willing to be denied access, this was not an option. We were able to drive into the Spring without resistance.

We drove down to the Spring to gather our thoughts. The Spring was clear and noticeably without the ducks. I had been coming down all winter the ducks were always gathered on the water. Was this a sign of the hostile actions about to take place. We drove back out the gates to wait for others that were coming. I was not comfortable in the area of the police gathering and hesitated to stay out side of the gates.

As we approached the entrance again, a SUV from the Sheriff’s Department pulled up to our car, his vehicle was inches from my window. He was agitated that we were there, it was obvious. He barked, where we thought we were going? We replied that we were going to the Spring. He told us to go! I was not moving since there was a camouflaged office standing in front of my car. The officer yelled at me to go again, and said “he will move.” The officer in front of my car was hyper and couldn’t wait to aggressively ask,”where do you think you are going?” Again we replied the Springs. We were then told that the Sheriff’s Department were going to be using building 1 for training and the area would have a lot of people running around, so we should not be worried. We informed the officer that no guns should be involved and they really should not be there, this was inappropriate use of the land. We were informed that there would be no live ammunition in the guns. The officer was told any guns on the land were inappropriate and we were terribly upset at the situation.

Our cars were backed in at the top of the drive near the Spring. The training did begin and the officers staged up 20 – 30 feet from the cars. At this point there were 3 women in our group. With guns drawn and some devices that were used to launch “something” from their shoulders, was this thing a rocket launcher? Their games began. I couldn’t believe it was all taking place; it was an appalling and shocking display which played out for 4 hours.

Bob Hansen of the Fish and Wild life Services called on the cell and informed us he had given permission for the Hennepin County Sheriff Dept to use the Building 1. He said it was a property of the Department of Interior, and the land was to be used by all people. He informed us that the Sheriff’s Dept was the agency that was providing security for the Spring, and it was a trade off. Sacred land being used for war maneuvers? The Security Squads have been driving on the grassy areas of the Spring, this has caused erosion and is unacceptable.

This appears to be, as we have seen time and time again, the aggressive and shameless use of power to intimidate the people who are protesting and speaking out on the use and abuse of a sacred area. This is and always will be Dakota land and the latest cowboy show is totally vile. Stop the abuse of this area and do the right thing, give back the land to the Dakota. 

Building 11 photographed on March 21, showing recent damage from spray painting
Building 11 of the Coldwater/Bureau of Mines property, photographed on March 21, showing recent damage from spray painting

Updated: A conversation between the Park Service and Waziyatawin–Another Coldwater email thread

[Updated, to include an additional email from Chris Mato Nunpa.]

Early on Wednesday, March 25, 2009, Steven P. Johnson of the National Park Service responded to the earlier posting on this site about a Villager article describing the February 23, 2009, Coldwater/ Bureau of Mines open house and to an email from Waziyatawin concerning the same article. Waziyatawin had stated:

I had hoped that your comments to me at the public hearing were sincere and that you were going to take actions to respect the concerns of the Dakota people.  I was, therefore, very disturbed to learn that the NPS staff people are still asserting such ludicrous perspectives that diminish Dakota actions and concerns.  All of the Indigenous people who spoke that night were Dakota people (save for someone who was Dakota and part Ojibwe), and fortunately, we have the video to prove it. I  hope that the NPS will take a different approach during the April public hearing.  If you create transparency, NPS folks and Dakota people can have an open conversation.  Your current tactics encourage the perpetration of lies, misrepresentations, and misinterpretations.

Email from Steven P. Johnson addressed to Waziyatawin and Bruce White, March 25, 2009

I suspect you both have had enough contact with newspaper reporters to know the National Park Service did not control the story that appeared in the Highland Villager, any more than we did the story that appeared in the Southside Pride. Some of our staff were interviewed. Who else the Villager reporter chose to interview was up to him. Despite Bruce’s comments to the contrary, the reporter was in attendance at the meeting.You may also not be aware that some of the story was factually incorrect and we have asked the Villager to print a correction. I don’t know if it will or not.

The purpose of the meeting and subsequent written public comment period, as you both know, was to gain public input on what it should mean to “restore” the site and the spring. While we continue to gather public comment on that topic (the comment period ends today), you and others continue to emphasize another subject: that of the future owner of the site. As we explained to you and others that night (and before and since), a determination of a future owner/manager of the site will be made by the property owner (the Department of the Interior) based on the yet-to-be-completed Final Environmental Impact Statement and the written comments received during a subsequent 30-day public comment period on the Final EIS. Comments on future ownership will need to be made again during that comment period, and we will at that time ensure everyone who has commented during the current period is aware of that.

As we discussed on February 23, a recommendation that the property be transferred to “the Dakota people” makes a good slogan at a rally, but doesn’t create an action the property owner can actually take. “The Dakota people,” while a justifiably proud and important people in Minnesota, isn’t an entity that can accept a deed to this or any other land. Land could only be deeded to a federally recognized tribe, or possibly a joint powers agreement among several tribes. It is also not clear who is empowered to speak for “the Dakota people. We are required to communicate with federally recognized tribes through the tribe’s elected leadership. While there are many Dakota people with diverse opinions, as a government agency we must respond to the tribal government. In the same way, we may get many comments on an issue from residents of the city of St. Paul, but the city’s official comments to us would come from the city’s elected leadership.

We were sincere in our comments that evening that there may be some way to accomplish much or all of what you seek for the future of the site. But it will require working through government process and not just slogans at a rally.

Paul Labovitz and Steven P. Johnson of the National Park Service speaking with Waziyatawin at the Coldwater/ Bureau of Mines open house, February 23, 2009
Paul Labovitz and Steven P. Johnson of the National Park Service speaking with Waziyatawin at the Coldwater/ Bureau of Mines open house, February 23, 2009

Let me be clear about the next steps in the process;

1. Today is the final day for public comments on how the site and spring should be restored.
2. We will soon be reviewing those comments and developing a plan for site restoration. I believe, from everything I’ve heard from you, that we are in general agreement about removal of the builidngs and other infrastructure on the site (roads, concrete pads, etc.).
3. We are currently working on preparation of the Final Environmental Impact Statement. It should be published early this coming summer.
4. Once the Final EIS is published, there will be a 30-day written comment period on the issues of site restoration AND future ownership/management of the site. Everyone who registered at the February 23 meeting and everyone who has sent in comments since will be notified about that comment period.
5. At the conclusion of that comment period, the Final EIS and all comments received will be transmitted to the property owner, the Department of the Interior.
6. Subsequent to receiving and reviewing that material, the Department of the Interior will make a decision about site restoration and future ownership/management, and will announce that decision in a document called a Record of Decision.
7. Once the Record of Decision is made public, implementation can begin.

Response from Waziyatawin to Steven P. Johnson, March 25, 2009

As I stated the evening of the rally, this whole process is a colonial process.  The government of the United States and its citizens worked to systematically break up the Dakota nation, to destroy our traditional governing structure and to replace it with new structures based on the U.S. model.  This was part of the colonization process.  As I explained to you already, for the government and its accompanying institutions to insist now, after more than 150 years of colonial intervention, that the only legitimate voice for Dakota people are the tribal councils, is highly problematic.  As a goverment employee supporting that position, you are doing your part as a good colonizing agent to uphold colonial rule.

Our claim to that land is much more than a slogan at a rally and I find your dismissal of our position deeply offensive.  As I stated on February 23rd, we will not give up that site.  Your actions now can either assist us in challenging the ways things are done, or you can help maintain the colonial status quo.  You can help make the case for return of the site to Dakota people, or you can make the case for keeping that site under colonial rule.  Either way your role will be well-documented and publicized and we will hold you accountable.

Email from Chris Mato Nunpa, May 27, 2009

I would like to add my voice re; the “slogan” – “Return the Land to the Dakota People.” I whole-heartedly agree and support the “slogan.” Also, I agree with Waziyata Win, my younger daughter, when she says that your characterization our position, of returning the land to the Dakota People, is a SLOGAN, and I agree with her when she says that it is “offensive.”

From my point of view, the position of returning the land to the Dakota People is a recognition of a historical proces. The land that we, the Dakota People, call “Mini Sota Makoce” (Land Where the Water Reflect the Skies & Heavens,” a reference to the thousands of lakes in our homeland), was stolen, was exploited, and its Dakota People were killed in the Minnesota Holocaust, and is currently occupied by the stealers of the land, the colonizers, the United State government and its Euro-American citizenry.

I am working with a group called the Oceti Sakowin Omniciye, the Seven Fires Summit, and with a sub-group called the Treaty of 1805 Task Force, as it is known by the International Indian Treaty Council.

We have tried once to get the Treaty of 1805 into the U.S. court system. The charges against our people were dismissed on a legal technicality re: the enforcement process, NOT on treaty issues. We now have, again, the Treaty of 1805 in the U.S. court system.

One of the interesting things about the first process was the judge wrote that the “Treaty of 1805 was not valid.” Our lawyers promptly submitted a brief stating that IF the Treaty of 1805 is not valid, then this means that no JURISDICTION over the 155,000+ acres involved in the treaty was transferred to the U.S. government from the Dakota Oyate (or, “the Sioux Nation of Indians”, a phrase used in the treaty). Furthermore, this means that no LAND was transferred from the Dakota Oyate (People, or Nation) to the U.S. government. Therefore, it was the Homeland Security personnel who were trespassing and NOT the Dakota People, who are the collective owners of the land. From my point of view, this means, also, that it is the National Park Service, and the other federal agencies, and the U.S. government, itself, who are trespassing on Dakota land, the land involved in the Treaty of 1805.

One additional point (among many additional points which could be made about the Treaty of 1805) is that only two Dakota leaders signed the treaty and these leaders, as I understand it, were Bdewakantunwan, “Dwellers By Mystic Lake.” In other words, only one “Fire” was represented out of the Seven Fires of the Dakota Oyate (“Nation” or “People”). These two individuals, in no way, represented the “Sioux Nation of Indians,” as they were fraudulently represented in the opening paragraph of the Treaty of 1805.

Another point is that a Mr. Jim Anderson and other Dakota People, from the Mendota Bdewakantun Dakota Community, have been serving as the protectors and defenders of the sacred sites, of the burial mounds, of the sacred objects, of the bones of our ancestors, etc. in the area around the Twin Cities, than land involved in the Treaty of 1805. It is logical, to me, that the land around the Coldwater Spring, be returned to the Dakota People, with the Mendota Dakota serving as the interim protectors, defenders, and keepers of the area until a council consisting of representatives from the Seven Fires (the Bdewakantunwan, the Wahpekute, the Wahpetunwan, the Sisitunwan, the Ihanktunwan, the Ihanktunwanna, the Ihanktunwann, and the Titunwan) can be designated as the keepers and protectors of this area which includes the sacred site, Coldwater Spring. The Oceti Sakowin, the Seven Fires, is the traditional form of Dakota government and it was this form of government which made treaties with the various foreign powers, including the United States of America.

We, perhaps I should say “I”, believe that your law, U.S. law, protects the U.S. Euro-American citizenry and its colonial institutions and agencies (e.g. the National Park Service, et. al.), and it does NOT protect the interests and rights of the Dakota People and that of other Indigenous Peoples. Treaties, in addition to being “the Supreme Law of the Land,” according to your sacred document, the U.S. Constitution, Article 6, are INTERNATIONAL LAW. This is why we are exhausting the U.S. legal (“yours”, the U.S.) processes before we take it to a world forum such as the UN Permanent Forum on Indigenous Issues and to some international legal forum or court. We wish to bring International law to bear on this situation involving Coldwater Spring and on the 155,000+ acres involved in the treaty, and upon all of our treaties. The Treaty of 1805 has already been brought to the International Indian Treaty Council (IITC), a NGO, a Non-Governmental Organization, of the United Nations, and it is NOW recognized by the IITC.

It is my understanding that President Obama is recommending that Native/Indigenous Nations have a seat at the United Nations, which means that our (Indigenous) concerns and issues will be represented before the world, before the nations of the world!!

Our Dakota People were once a strong nation and the U.S. government recognized this and made a number of treaties with us, including the Treaty of 1805. Then,we were killed off. The Dakota People became the objects of genocide perpetrated by the U.S. government, the state of Minnesota,, and by its Euro-Minnesotan citizenry. This genocide included: bounties on us, two concentration camps, mass executions, the warfare, forced marches, calls of “Extermination or Removal” by Ramsey, the governor, down to the Euro-Minnesotan citizenry, and forced removals, etc. All of these actions fit the criteria of the UN Genocide Convention of 1948. So, we were reduced to our current pitiful state, a state of colonization, oppression, and exploitation. And people, like you, which is most of the U.S. Euro-American society, do not take our concerns seriously and dismiss, disregard, and disparage our concerns. The idea of “might make right” is rampant, and the notion “white might makes white right” is even more so in U.S. Euro-American society.

I have “cc-ed” both Mr. Bill Means, a founder of the International Indian Treaty Council, and to Ms. Andrea Carmen, the Executive Director of the International Indian Treaty Council.

In spite of the arrogance and hypocrisy of the U.S. government and its Euro-American citizenry, and in spite of the fact that we are facing overwhelming odds, and in spite of the fact that the U.S. law works against Dakota concerns and interests, WE WILL CONTINUE TO FIGHT. Our struggle is RIGHT! We have our spirituality and TRUTH on our side!

Hau, wanna henana epe kte. “Yes, that is all if have to say now.” Hecetu kte. “It shall be so.”

Thank you for reading this.

 Chris Mato Nunpa, Ph.D., Dakota, Wahpetunwan (“Dwellers In the Leaves”),  Retired, Former Associate Professor  Pezihuta Zizi Otunwe, “Yellow Medicine Community,” Indigenous Nations & Dakota Studies (INDS) (or, in BIA/colonizer terms, Upper Sioux Community)

What’s in a name? Spirits, water, stones, earth

Asking the Dakota to supply a unique name for Coldwater Spring, located near Fort Snelling, is a bit like asking the Catholic Church to supply the unique name for the front steps of the Cathedral of St. Paul. For the Cathedral, the steps are important and derive their significance from their connection to the larger place, even though there may not be a name commemorating something or describing some unique aspect of those steps as apart from any other steps. Among the Dakota there are various names for the Coldwater area, some unique and some more generic. But the bigger question is what is the significance of such names, anyway?

In the case of Coldwater Spring, the National Park Service in St. Paul has seized on the significance of any possible name the Dakota might have for the spring apart from any other spring as determinative of cultural significance. But Park Service officials have yet to provide a cultural basis for assuming that having some kind of unique name should be overriding in this determination. 

The front steps of the Cathedral of St. Paul, looking north, September 2008
The front steps of the Cathedral of St. Paul, looking north, September 2008

Among Dakota and Ojibwe in Minnesota many names are generic, that is they refer to factors that the place shared with other places of the same type. Many of these Native names for places have survived in English names such as Mud, Portage, and Rice lakes. So, the real special significance of such places derives from the oral tradition or knowledge that Native people might supply for them, such as the fact that a particular lake had rice that ripened much earlier or later than that in other lakes. But the characteristics of the rice might not be recorded in the name. Names of rivers were sometimes given simply because the river flowed out of a certain lake and might not be descriptive of any other special characteristics of the river. 

European-Americans have generic names too. There are Pilot Knobs all over the country, some adjacent to rivers, others out on the plains. The names refer to some characteristic shape in such places that made them unmistakable from a long distance. Other generic names just describe the place or the fact of the generic thing being at a place with a unique name. Appomattox Courthouse was the name given to a courthouse which happened to be located at Appomattox. This is a place of some traditional significance for European-Americans, though the unique aspect of the name derives from a particular community of the Powhatan tribe. The significance of the courthouse in history and tradition is not recorded in the name, that is, Appomattox Courthouse is not called: “the-place-where-Lee-surrendered-to-Grant.”

Among Dakota and Ojibwe there are some names which seem to be unique to particular places. For example, the large central Minnesota lake called Mille Lacs (in French, “a thousand lakes”) was a place of great significance for Dakota, who called it Mde Wakan, that is Spirit or Mysterious Lake. The origins of the name are bound up in Dakota traditions and creation stories and like most such names have yet to be fully explained. The most eastern branch of the Dakota call themselves the Mdewakantonwan, “the people of spirit lake,” a name which is still used today, 200 years after the people moved away from the lake. 

Another unique place name among the Dakota is Taku Wakan Tipi, which might be translated as “the dwelling place of Taku Wakan.” European-Americans in the 19th century believed that this name referred to a hill called by the soldiers Morgan’s Hill or Morgan’s Mound, which is the present location of the VA Medical Center. However, while the English name does refer to a hill, there is nothing in the Dakota name that specifically describes the Dakota place as a hill. Lower down the Mississippi River in St. Paul is Wakan Tipi (dwelling place of the sacred), said to refer to Carver’s Cave, though it may be that it describes a larger area that includes the cave. Assuming that a place one cultural group identifies in a particular area has the same boundaries as the place identified by another cultural group in the same neighborhood is an error of interpretation, though it is an easy one to make.

The name Taku Wakan, as many recorded in the 19th century is a polite way of referring to a powerful being or set of beings named Unktehi. The Unktehi were beings connected to sacred ceremonies and to more than one creation story. Male Unktehi resided in water, in lakes or rivers or waterfuls, but are often identified as being in water that is present or underneath landforms, such as Taku Wakan Tipi. Such landforms often have elevated springs that come out of them. The springs are dwelling places for this powerful spirit, but also avenues through which the spirit travels, just as a human being might sit on their front steps on occasion, but spend more time inside their houses.

Among the earliest European-Americans to take seriously and record Dakota beliefs were, paradoxically, the missionaries Samuel and Gideon Pond. While they were intent on changing and “civilizing” the Dakota, they also wanted to understand them in ways that later anthropologists sought to do. In various books and articles, the Ponds recorded a great deal of information about the Unkethis, their role in the Dakota medicine ceremony or Wakan Wacipi, and their presence in Taku Wakan Tipi. This information provides a basis for understanding Coldwater Spring and its relationship to the area of Taku Wakan Tipi.

Lincoln Spring, photographed in the 1860s may be present day Coldwater Spring, or the falls where the stream from Coldwater falls into the Mississippi River. Minnesota Historical Society photograph.
Lincoln Spring, photographed in the 1860s, may be the spring known earlier and later as Coldwater Spring, or the falls where the stream from Coldwater falls into the Mississippi River. A man named George Lincoln lived at Coldwater Spring in the 1860s and 1870s. Minnesota Historical Society photograph.

The Ponds noted that the Unktehi lived within Taku Wakan Tipi and traveled through underground passageways into the Minnesota River. The entire ground adjacent to the hill called Morgan’s Mound, including Fort Snelling and the Minneapolis-St. Paul airport is full of water, fed by an elevated water table. Massive dewatering was necessary to build the tunnels for the new light-rail system under the airport. There may be Dakota who would define the dwelling place of Taku Wakan as including the airport.  As for Coldwater Spring, it happens to be closer to the hill European-Americans call Morgan’s Mound than are Fort Snelling or the airport. The spring flows out of a cleft in the rock below the hill. Long before the construction of Highway 55 which is now what separates the hill and the spring, the intervening area was described as a wetland.

Do I have to connect the dots for you? In fact some people already have. John Hotopp, Randall A. Withrow, and others working with the Berger Group in 1999 drew the connection between Coldwater Spring and the area called Taku Wakan Tipi. They were working for the Federal Highway Administration in relation to the construciton of Highway 55. Of course at that time the highway was not believed to have any effect on the spring, so it was an easy thing for a federal contractor to admit. Now ten years later, another federal agency, the National Park Service, working more directly in the area of the spring, has rejected the conclusions of Hotopp and Withrow, and of other later experts working for the federal government, about Coldwater Spring as a place of traditional cultural importance for the Dakota.

Does it bother the National Park Service that the Ponds referred to the underground passageways flowing into the Minnesota River when in fact Coldwater Spring comes out of the ground and flows into the Mississippi River above the mouth of the Minnesota River? Is that aspect of the wording of the description by the missionaries enough to suggest that the spring that flows from Morgan’s Mound has nothing to do with Taku Wakan Tipi and that Dakota people are blowing smoke when they state that Coldwater Spring is a place of traditional cultural significance for their people? These are questions for government agencies and for others who would like to argue with Dakota people about what Dakota beliefs mean. Such agencies and individuals may continue to insist that the area of Coldwater must have a Dakota name that spells things out a little more than the name Mni Sni, or Mni Owe Sni–a Dakota name for the spring which essentially translates as “cold water spring.” Why don’t the Dakota have a name for the spring or the spring area that refers to events or special characteristics of the place, say one that begins “the place where . . .”

Did I forget to mention that there is a special name for the Coldwater area that refers to events or special characteristics of the place? In addition to all the other documentation about the importance of the Coldwater Spring area for Dakota people in the 19th century, which I have discussed in the past, I recently came across the record of a unique name for Coldwater in Paul Durand’s book Where the Waters Gather and the Rivers Meet: An Atlas of the Eastern Sioux. Durand (1994: 36) refers to a place called KA-HBO-KA TE, meaning “Where-the-Drifter-Was-Killed.” The Drifter was one of the Dakota chiefs who took up farming at the instigation of the Pond Brothers. He was shot in early April 1841 within fifty rods from the house where Samuel Pond was living at the time, the Baker House at Coldwater Spring. Samuel Pond heard shot and came to give the man aid. The Drifter lived a month and died while recovering from his wounds.

Why would the Dakota give this unique name to such a place, especially since there were other Dakota people killed by Ojibwe near Fort Snelling. The reason is that despite the warfare between the two groups, they had met peacefully at Coldwater Spring for several decades at least, as recorded in the records of the Indian agency. There were continuing peaceful relations between some of the Mdewakanton Dakota groups and the Mille Lacs and St. Croix Ojibwe, who were, in fact united by ties of kinship going back to the 17th century. But in the 1840s relations between all groups of Dakota and Ojibwe worsened. The death of The Drifter was clearly a marker, a sign that even in a place of neutrality, peaceful relations were hard to maintain. Things would get a lot worse in the years ahead.

So, what is in a name? Lots of things, spirits, water, earth, beliefs, history, and much more, but sometimes the actual words used in the names belie the complexity of rich, historic, and culturally important places.

Controversial anniversaries

This summer will be the 75th anniversary of the Minneapolis Teamsters Strike. Last December was the 10th anniversary of the raid on the protest occupation near Coldwater Spring, said by some to be the largest police action in Minnesota history. Next September will be the first anniversary of the Republican National Convention (RNC) in St. Paul. August and September 2012 will be the 150th anniversary of the Dakota-U.S. War of 1862. Each of these anniversaries will be controversial in one way or another, but weighing the nature of the controversy created by such anniversaries produces some interesting results. Perhaps the most interesting question is: When is an event too controversial for commemoration by institutions that consider themselves or strive to be mainstream?

One of a series of posters created by the artist Alex Lilly inspired by what happened in St. Paul during the Republican National Convention in September 2008.
One of a series of posters created by the artist Alex Lilly inspired by what happened in St. Paul during the Republican National Convention in September 2008.

There are still people around who may think the truckers in Minneapolis got out of hand, and that they fomented violence. But the Minnesota Historical Society, which is usually shy about controversy, embraces the point of view of the truckers on its website:

This strike, also known as the Minneapolis Teamsters’ Strike and, alternately, sometimes called “a police riot,” was one of the most violent in the state’s history, and a major battle in Minnesota’s “civil war” of the 1930s between business and labor. A non-union city, Minneapolis business leaders had successfully kept unions at bay through an organization called the Citizens Alliance, but by 1934, unions were gaining strength as advocates of workers for improved wages and better working conditions. By early May 1934, one of the worst years of the Great Depression, General Drivers Local 574 of the International Brotherhood of Teamsters (IBT) had organized 3,000 transportation workers of the trucking industry into an industrial union. When employers refused to recognize the union, or its right to speak for all of its members, union leaders called a strike. Trucking operations in the city came to a halt.

When police and National Guard were called in to guard trucks, and the Citizens Alliance activated the local militia, strike leaders countered with “flying squads” of pickets. To inform the public of the strike’s aims, and to keep workers informed of developments, strike leaders published a daily newspaper. They sought farmers’ cooperation. Conflict escalated daily throughout May and reached a peak late in the month, at the city market, where strikers clashed with police, who were trying to open it for farm produce to be brought in. The police force was increased for the battle. Many women strike supporters joined the strikers and were severely beaten. Hundreds of strikers were arrested. In support of the truckers, 35,000 building trades workers went on strike. The battle raged on violently for two days. The strike ended on May 25, when the union was recognized and their demands settled. Its toll: 200 injured; 4 dead. The strike marked a turning point in state and national labor history and legislation. The strike opened the way for enactment of laws acknowledging and protecting workers’ rights.

In many ways this statement demonstrates the phrase that many Indian people repeat today, that “history is written by the winners.” The truckers won the trucker’s strike so their point of view is the one that has won out, even though you still meet a few people whose families were on the other side and who have a different point of view.

The 10th anniversary last December of the raid on the houses occupied by those opposing the construction of Highway 55 through Minnehaha Park and the Coldwater Spring Are was not marked officially by any agency. That raid involved a task force of 600 law enforcement people who shot tear gas into the occupied houses. This is how a report from that time described what happened:

The Minnehaha Free State/Liberated Zone in Minneapolis MN was raided Sunday morning at 4am by 600 State Troopers in what MN Governor Arnie Carlson has called the largest law enforcement operation in MN history. Police fired tear gas into all 7 seven houses occupied by a coalition of Big Woods Earth First! the American Indian Movement (AIM)and the Mendota Mdewakanton Dakota Community. 33 people were arrested, 20 of them from lockdowns. (included an activist in a Santa suit locked into the chimney of one of the homes) Many of the protesters where tortured with pepper spray and pain compliance holds. One protester who was locked by the neck to a tripod had his life put in serious danger when the police overturned the tripod without taking any precautions to protect him. The extent of his injuries remains unknown. Media were blocked from the site by a wall of riot police and there are extensive reports of police brutality.

It is hard to imagine that there will ever be anything on these events on the website of the Minnesota Historical Society, because the Society embraced at the time, and still embraces, the point of view that these events never happened or that if they happened they should be ignored. It is hard to find a mainstream message useful to the Society in these events and so it is better not to mention them. Instead the history of these events is left for those who took part in them, or who were there at the time, to describe. Several books cover some of the events including Mary Losure’s Our Way or the Highway. A more complete account is found in the book compiled by Elli King,  Listen: The Story of the People at Taku Wakan Tipi and the Reroute of Highway 55, or the Minnehaha Free State, published in 2006 (which oddly the Historical Society does not have in its library). A new movie produced by Oak Folk Films called  Stop the ReRoute: Taking a Stand on Sacred Land based on footage taken at the time and interviews done since then is having its premiere on March 28. Eventually perhaps a so-called mainstream consensus may develop that this police action was a travesty, a mistake, and an abomination, but until then do not expect the Minnesota Historical Society to help out in recording or disseminating the history of that event. 

By contrast, a mainstream historical consensus has yet to develop about the RNC in St. Paul. Many who were at present at the police action along Highway 55 in December 1998 believe that they experienced the practice for what occurred in St. Paul less than ten years later. Memories of the RNC are very, very fresh. Trials are still taking place. Mayor Chris Coleman, a Democrat, who was mayor during the RNC, is running for re-election. Opinions are still bitterly divided. Supporters of the mayor say that people should move on and leave behind these historical controversies. Others demand some acknowledgement by the mayor and his supporters that grave mistakes were made by people who are still in positions of authority in St. Paul and in Ramsey County. Staff at the Minnesota Historcal Society have collected artifacts and ephemera from the RNC. But how long will it take before the Minnesota Historical Society or other such institutions will be able to have a page about the RNC on its website? It may depend on who is perceived as having won the battle of history.

In some ways opinions are even more bitterly divided about 1862 than about any of the other events. The events of 1862 are still controversial, or perhaps the controversy about them is much newer than their history. In fact there was once a consensus about what happened and what it meant, a consensus that was bolstered and revived in 1958, the centennial year of Minnesota. The year 1962 saw a commemoration of the “Sioux Uprising of 1862,” an anniversary that demonstrated the continuing power of the consensus, but also showed evidence that the consensus was falling apart, especially among people who saw its ethnocentrism and racism. As a child in the early 1960s I remember reading an article in the Minnesota Historical Society’s children’s magazine Gopher Historian, by Leo J. Ambrose, which compared the dispossesion of Indian people from their lands to what it would be like for Americans living in 1962 America to be invaded by Martians who dispossessed from their land and moved them from place to place after a series of abrogated treaties. Ambrose stated:

Finally we would feel, in desperation, that we could no longer endure such treatment. We would feel that it were better to die trying to throw off our oppressors than to continue such a life. We might be ready to cry out with Patrick Henry: “Give me liberty or give me death!” 

Ambrose, who was a far-seeing state official with an interest in the history of the Civil War concluded by stating that the story he told was just a fantasy, but that American Indians were treated worse than the fantasy he described.

By 1987, the 125th anniversary of 1862, the mainstream white consensus about what had happened in 1862 had fallen apart completely. It was supposed to be the “year of reconciliation,” but the reconciliation did not occur. A consensus could not be reached even on what to call the events of 1862. It was plain that you could not call it the Sioux Uprising any more, after all the Indians in question wanted to be known by their own name for themselves, the Dakota. So what would it be, the Dakota Conflict? The U.S.-Dakota Conflict? The Dakota War? Among some Dakota people there was less of an interest in what you called the events. Instead, there was a desire for the wider society to acknowledge what had actually happened to their people in 1862. This was viewed as a necessary first step in the process of reconciliation. This suddenly made 1862 controversial again.

The execution of the 38 Dakota at Mankato in December 1862
The execution of the 38 Dakota at Mankato in December 1862

At the Minnesota Historical Society there was a desire at first to engage with Dakota people about 1862, but many factors undermined that. A few of the more vocal Dakota people–particularly Chris Mato Nunpa–made life hard for the director of the Society, putting her between a rock and a hard place, the hard place being the opinions of the legislature which drive so many decisions about what history to commemorate and what history to ignore. As a result, the director of the MHS was instructed by her board not to speak to him anymore (although since the board of the historical society is appointed by the director, it is hard to know who instructed whom to do what).

To avoid speaking with Mato Nunpa the Society created a Indian-advisory committee, so that she would not have to speak to Mato Nunpa but could still be seen as being responsive to the opinions of Indian people. Needless to say Mato Nunpa was not on this committee. But the committee has not solved the Historical Society’s Indian problem, primarily because–here’s a shocker–no one speaks for all Indians, any more than there is anyone who speaks for Norwegians or Italians. Even if the Society were to make the committee representative only of tribal governments–which would be a very odd thing for a non-governmental entity like the Historical Society to insist on doing–there is still a diversity of opinion within and apart from those tribal governments. In any case, the Historical Society emphasizes that this committee is advisory, that it does not have veto power over the insitution, which means that the Society sets itself up for discontent anytime it does not follow the wishes of the committee.

We are now less than three years from the 150th anniversary of 1862. How will institutions that see themselves as mainstream deal with the anniversary? If the 150th anniversary of Minnesota Statehood in 2008 is any guide, the Historical Society will try to tap dance around the more controversial aspects of the event, trying not to offend the previous consensus–what Angela Waziyatawin has called the “master narrative”– about what happened but also to try to avoid offending Indian people. It is a very difficult, perhaps impossible task. Here’s how 1862 is described in a very short description on the MHS website:

In 1862, Minnesota was still a young state, part of a frontier inhabited by more than one million Indians. Times were hard and Indian families hungry. When the U.S. government broke its promises, some of the Dakota Indians went to war against the white settlers. Many Dakota did not join in, choosing to aid and protect settlers instead. The fighting lasted six weeks and many people on both sides were killed or fled Minnesota. Former Minnesota governor Henry Sibley led an expedition of soldiers and Dakota scouts against the Dakota warriors. The war ended on December 26, 1862, when thirty-eight Dakota Indians were hanged in Mankato in the largest mass execution in U.S. history. Afterwards the government forced most of the remaining Dakota to leave Minnesota. For white Minnesotans, their experience of blood and terror negated all promises they had made to the Dakota. Stories and history books told about the great “Minnesota Massacre,” but for many years the Indian side of the story was ignored.

Whites had their time of  blood and terror, the Indians were were subjected to the largest mass-hanging in American history, then exiled from their land. Everyone has opinions. What is the Indian side of the story? There is no elaboration here, but the page gives helpful sources for learning those points of view, through books like Through Dakota Eyes: Narrative Accounts of the Minnesota Indian War of 1862, edited by Gary Clayton Anderson and Alan R. Woolworth (1988) and the papers of Bishop Henry B. Whipple who was one of the few defenders of Dakota people in 1862 or later.

The Minnesota Historical Society has continued to try to engage by fits and starts. It tried to turn over the Lower Sioux Agency Historic Site to the Lower Sioux Community. But there was opposition in the white community, which stalled the effort. A recent hopeful sign is the recent announcement that the Historical Society will operate the site jointly with the Lower Sioux tribe for a few years:

The Minnesota Historical Society and the Lower Sioux Indian Community have announced a management agreement under which the two entities will work together to present the site’s history to the public. The Lower Sioux Indian Community will be responsible for day-to-day management of the site. The Society will retain ownership of and responsibility for the site’s capital needs and will provide technical assistance. The transfer will take effect April 1, 2009. Hours, fees and programs scheduled for the summer 2009 season remain unchanged at this time. 

The Lower Sioux Agency is an important historic site with a crucial story that needs to be preserved and told. The U.S. government administrative center for the Dakota in the mid-19th century, it was the scene of the first attack in the U.S.-Dakota War of 1862. The goal of its interpretive program is “to accurately and sensitively portray the powerful and complicated history of the site as well as its historical context,” according to Heather Koop, head of the Society’s southern district historic sites. This management agreement represents an opportunity to expand the use of the site by operating the facility as a year-round cultural center, as well as a seasonal historic site open to the public as it is now. The arrangement also will allow the site’s interpretation to broaden, encompassing expanded aspects of the area’s history, including present-day Dakota culture.

The biggest problem that the Historical Society and other such agencies will have in the next few years will not likely be Angela Waziyatawin, but rather the fact that there are white communities where the previous mainstream white consensus about 1862 lives on, which will prevent the institution from responding reasonably to the criticisms of Dakota people. Reconciling these points of view and the opinions of the Minnesota legislature will tie the Historical Society in knots for the next few years. It should be a very interesting and challenging time for the history of history in Minnesota.

Honoring Wiyaka Sinte Win/ Tail Feather Woman and her vision

Wiyaka Sinte Win or Tail Feather Woman, a Dakota woman who had a vision about the construction of a great drum, designed “to bring unity and healing” among peoples, is to be honored this year by Dakota people. Sometime after 1862, Tail Feather Woman, who is usually described as being Santee, or simply Dakota, was living in a particular village when it was attacked by “blue coats”–American soldiers. She took refuge in a swamp, hiding there for days, sometimes under the water so as not to be seen, breathing through a hollow reed. During that time she prayed for deliverance and she received a vision about the construction of a drum the beat of which had a transformative power that would lead the blue coats to lay down their arms.

Tail Feather Woman’s vision led to the construction of many drums in the late 19th century, made by Dakota people then passed on along with the vision and its teachings to Ojibwe communities in Minnesota, who later gave drums to other tribes farther east, such as the Menominee. Today these drums continue to be used in ceremonies and in celebrations. A number of Ojibwe communities today tell the story of “when the Sioux brought the drum.” An 1878  newspaper, as I tell in my book We Are at Home: Pictures of the Ojibwe People, told of a gathering of people at Pine City, where one such drum was given. Although the article implied that those gathered were massing for an attack on white communities, it also recounted Tail Feather Woman’s vision in detail, making plain that her teachings were designed to bring people together in a time of hostility and distrust.

A Dakota woman held captive at the Fort Snelling concentration camp during the witner of 1862-63. The events of that time led to several decades of conflict between Dakota peoples and the U.S. government, during which time the experience and vision of Tail Feather Woman took place.
A Dakota woman held captive at the Fort Snelling concentration camp during the winter of 1862-63. The tragic events of that time led to several decades of conflict between Dakota peoples and the U.S. government, during which time the experience and vision of Tail Feather Woman took place. This photograph is in the collections of the Minnesota Historical Society, which has many photographs of Dakota people taken at the Fort Snelling concentration camp.

In recent years Tail Feather Woman’s vision has been less well known among Dakota people than among the Ojibwe. In some cases Dakota people have heard her story from Ojibwe people. In a recent email announcing the intention to honor Tail Feather Woman, Paula Horne-Mullen:

While attending Red School House [in St. Paul] in the late 70’s and belonging to the Three Fires Drum Group, we – as Young People from various tribes, were invited to a Big Drum Ceremony at a Long House at Round Lake in Wisconsin. The People at the ceremony were made up of mostly Anishinabe Elders, all fluent, with a Huge Drum in the Center.  The long house had a light coming from the hole in the roof, which was shining and moved with sun movement on the Drum.  This particular Big Drum was Huge, with four staffs in the four directions, hanging from the staffs were painted hands in different colors representing the direction. The ceremony consisted of various songs, as the light moved in a certain area across the drum, which seemed to indicate a certain song to be song.  This ceremony is very private, a healing ceremony, with Societies that exist today with the mentioned Nations.  

The ceremony came from Tail Feather Woman.  There are many versions of her story, but the basic story is what I would like to share from the Anishinabe Elders who had an interpreter to relay the origination of the ceremony. I was asked to stand and dance through some of their songs with the Elderly woman on each side; they wanted to honor a Dakota representative and told me the story as follows: 

Tail Feather Woman was by her camp gathering food, when the Blue Coats invaded her village, there are some versions that say she told the Anishinabe that her four sons died in the invasion, some do not mention this, in any case, she ran for her life from the Blue Coats who were on horse back.  She dove in the lake and thought quickly enough to grab a reed to breath through and began to hide under the water for a long period of time, some say over night, some say for four days, in which case, it was very long for hours on end…  While under the water, she prayed and was visited by the Creator, who gave her a vision of the Big Drum.  It is said she told that the pounding of the drum is to bring healing for the People and bring them together in unity.  The Big Drum ceremony that is carried on with the Anishinabe, say it is a great Healing ceremony for their People. After the Blue Coats camped and waited for her to come up. Tail Feather Woman arose from the water by the calling of the spirit and the crying of her family, where upon she was able to walk through the camp of the blue coat soldiers, unseen. Tail Feather Woman was invisible to them, she walked through their camp and was able to take some of their food and walked across the plains to find her family. Exhausted and ill, she looked for her family, until she found them, they nursed her back to health and she told of her experience and vision. As directed by the Creator she headed east in gratitude with her family she passed on the vision, along with the songs and protocols for the ceremony to the Anishinabe.  This ceremony still exists today with many Societies.  She later died while living with the Anishinabe Nations. 

So we remember Tail Feather Woman, a unique name, as it is the part of the eagle that is used for any of our ceremonial rites, you need that eagle tail feather to participate in most of our seven sacred rites, a powerful name.  She was one of our Nation’s women that survived a tremendous feat, through strength and endurance, earning a powerful vision of healing.  We should not allow her memory to die with her own people or rather; this story should be reborn to her People that she lived in honor of our people.  Her memory lives on with the Anishinabe Nation; there is even a Tail Feather Woman’s Society.  It is said that throughout History there are great Leaders that are men, but seldom do we remember a woman.  All women are sacred and remembered as a whole for what they gave as the ‘back bone’ for the People, but her remarkable feat deserves this honor; she had to be a very strong woman to have survived under water that long and be sincere enough in prayers to be gifted a great vision of healing that is being done to this day.  We need to remember her and honor her.

On March 12 a gathering was held to organize an event on July 15 to honor Tail Feather Woman. Plans included inviting “the Big Drum Societies of the Anishinabe Nation with possibly the Muskogee and Menominee Nation who carry on the Big Drum Ceremony and bring attention to the life of Tail Feather Woman with our own People. We will ask them to share their stories and songs of Tail Feather Woman.” One plan calls for creating a “memorial monument” at the north end of Pickerel Lake in South Dakota. According to Horne-Mullen: ” The monument would memorialize the story of her feat and to bring awareness of the lake, recognizing it as a Sacred Site, a place where the great vision occurred.  Our People and our future generations need to know who she was.” 

Another plan is to build a drum to honor Tail Feather Woman’s legacy. Horne-Mullen wrote: “The Big Drum can only move in the eastern direction, so the thoughts are we would gift a Big Drum in her honor. . . . We will consult some Elders of the proper protocol of creating a Big Drum. . . . I once heard from a Tribe in the South, that we as humans should carry on our life in honor of our family and People, we should never suffer the 3rd death.  The first is when our spirit leaves our body, the second is when our body goes in the ground, the third death (that one should never suffer); is to suffer the death in the memory of your family and relatives.”

Horne-Mullen concluded saying: “This endeavor belongs to all Dakota Oyate, ‘everyone’ should be included in this feat, with a hand in making this happen, what her vision taught, to bring Unity and Healing. Pidamaye for taking time to read this, Paula Horne.”

For further questions, ideas or contributions to this effort, email Paula Horne-Mullen at  [email protected]

Dakota voices at the Coldwater/ Bureau of Mines open house

Here are some audio recordings of the Dakota people who spoke at the Coldwater Spring/ Bureau of Mines open house on February 23, 2009. They were recorded by Bruce McKenzie. These include more complete versions of some of the video recordings put on online earlier. Also some of these audio recordings are an improvement over the sound on the video  recordings. Click on the player to begin hearing the recording.

Scott DeMuth. Part of this was included in the video posted earlier.

 

Phoebe Iron Necklace

 

Dennis Gill

 

Ernie Peters, introduced by his brother Sheldon Wolfchild

 

Gabrielle Strong

 

Sheldon Wolfchild, Part 1

 

Sheldon Wolfchild Part 2

 

Sheldon Wolfchild Part 3

The official laundered version of what happened at the Coldwater Spring/ Bureau of Mines open house

There are many versions of what happened at the Coldwater Spring/ Bureau of Mines open house on February 23. One of them is the official version which is the one that the National Park Service would like everyone to adopt and which they have spoon fed to a few reporters who may not have gone to the event. This official version is represented in the March 11, 2009 (St. Paul) Villager. This report by Kevin Driscoll says that people were milling about having an “electric” time talking with each other and talking with Park Service representatives, when “a group of activisits dominated the open house to argue that the land should be returned to the American Indians.” The article then goes on to quote liberally from Park Service representatives, but no one else. The who, what, how, or why of the protest is completely ignored.

The basic, obvious, unreported fact about the protests at the open house was that these were Dakota people asking that the lands be given back to the Dakota, from which people permission to build a fort was obtained in the Treaty of 1805. Instead, the article quotes John Anfinson saying that “there was no one particular tribe represented.” This is a complete untruth, although be fair, some in the government do not perceive the existence of Indian people unless they are tribal officials.

At the Bureau of Mines open house, Paul Labovitz of MNRRA and Angela Waziyatawin listen while Steve Johnson of MNRRA gestures and explains something. Waziyatawin was one of those speaking that evening on behalf of Dakota ownership of the Bureau of Mines property.
At the February 23, 2009, Coldwater Spring/ Bureau of Mines open house, Paul Labovitz of the Mississippi National River and Recreation Area (MNRRA) and Angela Waziyatawin listen while Steve Johnson of MNRRA gestures and explains something. Waziyatawin was one of those speaking that evening on behalf of Dakota ownership of the Bureau of Mines property.

If newspapers are dying it one of the reasons is because they no longer serve the interests of the communities in which they operate. This insulting story is a perfect example. It is insulting not just because it ignores the protesters, but because it insults the truth and the right of its readers to know that truth. How does it serve the interests of the community to report only what government agencies have to say, without reference to dissenters? Anyone who has read these pages has a much better idea of what happened at the event than from reading the Villager article.

Certainly there were good discussions going on prior to the speeches by Angela Waziyatawin, Sheldon Wolfchild, and others. And there were people in other groups at the meeting who resented what happened and wanted the small group discussions to continue. There were also a lot of differences of opinion about what should happen to Coldwater Spring. But those discussions continued after the speeches, including an extended conversation between Waziyatawin and Paul Labovitz and Steve Johnson of the National Park Service. This does not accord with the statement of one Park Service quoted as saying : “There was no dialogue. They didn’t want to listen.” The photo above of Waziyatawin listening to Steve Johnson of the Park Service suggests otherwise.

You cannot find a better example of how public dissent is stifled in Minnesota than this article. People sure have a lot of opinions don’t they? How about a discussion of the various opinions represented at meetings like this, taking seriously all points of view, giving them a full airing? Isn’t this what “gathering comment” is all about? In conversation with Park Service representatives prior to the event I urged them to have an actual public meeting where the audience could hear the Park Service representatives speak, then allow the audience to speak back to them. This would allow everyone to hear the opinions of all those who spoke. I was told that an open house was planned because at a public meeting some group or person might dominate. Also one of the officials stated that he did not want to speak at the meeting because “If I go to a meeting and I do all the talking I don’t learn anything.”

In retrospect, the strategy backfired, but at least Park Service officials did a lot of learning that night, although apparently they do not remember much of what they learned.

Heid Erdrich, knocking over monuments

One of the definitions of the word “monument” is “a stone shaft or other object set in the earth to mark a boundary.” This is not exactly what Heid E. Erdrich had in mind in her brilliant new book of poems, National Monuments (MSU Press), though she leaps across boundaries, knocking over markers. The book is about the nature of the monument as metaphor and endangered sacred space, and “the places indigenous people would consider their national monuments,” and the human body as monument, and a few other things, which all make perfect sense to readers as we follow her developing thoughts, one leaping to the next.

The first and title poem in the book describes a once familiar scene in Minnesota, Wisconsin, and Michigan, a scene still familiar from old postcards—an Ojibwe graveyard filled with rough bark houses, covering graves marked with doodemic clan markers: “Doodem signs, national markers/ the body makes by being born/ that speak your only, only name.” Houses like these were meant “to moss and rot and fail,” not to be kept up with a new roof and a new coat of paint or to survive as a monument of appropriation, meaningful in odd ways beyond the communities where they were created.

Hand-colored postcard of an unidentifed Ojibwe burial ground somewhere, in the early 1900s
Hand-colored postcard of an unidentifed Ojibwe burial ground somewhere, in the early 1900s

Erdrich shows the nature of monuments both to the people who create them and to those who have no knowledge of how or why they were made. The geographer J. B. Jackson points out that in American society a traditional monument is civic in nature, meant to remind people of important things: “That is to say it exists to put people in mind of some obligation which they have incurred, a great public figure, a great public event.” People knew of those events and people and traditions kept their meanings alive for generations. Increasingly, he notes, American monuments have taken the form of attempts to reproduce or restore “the original landscape,” in a golden time beyond history. For a society used to appropriating the culture of others, Native Americans and their sacred sites, their monuments, serve this purpose well, providing new ones for people whose own civic monuments have lost their meanings.

These beautiful places are sacred for obvious reasons. As Erdrich writes, the graceful shape of Mahto Paha, or Bear Butte, in South Dakota draws many, after all, “who wouldn’t put their church here?”—even the riders on hawgs, “bound for a bikers paradise,” who drown out “sacred words pines speak with wind.” The hill, an animal form, does “offer retreat” to all, “To gather and praise at Mahto Paha/ cool in the shadow of her curled form/  tucked right under her yawning paw.” Perhaps, she suggests, Mahto Paha has the power to transcend or survive appropriation. 

Mahto Paha/ Bear Butte, as photographed by Linda Brown in 2002
Mahto Paha/ Bear Butte, as photographed by Linda Brown in 2002

In “Black and White Monument, Photo Circa 1977,” Erdrich offers a black and white photograph as a kind of monument, a reminder of what was or is important, an instant of time recorded in 1977. The poem is a truly thick description of the time and place where the photo was taken, even though everything that was important was not in it: “Everything that ever happened/ lies outside the white border/ of this photo taken in the late 1970s.” It is a photo of two girls—including, it seems, the author—holding babies, in front of a distant field. The field she says, was “the real subject of the photo”:

The light on that land, beyond beautiful, went into me so young
It became the color of all learning, all rest to be hoped for,
the face of heaven. Everything.

Just as important as the land beyond the girls, is what is beyond the edge of the photograph, a cabin, a clothesline, people sitting in lawn chairs, a pump. And even more, all things that happened that day, the events never photographed. “Why do we bear the cruelty of photos—the way they suggest anything/ can stop, any moment can be saved?” The poem itself gives the answer, the nature of the photograph as a monument, a reminder, a piece of a living context and memory, what has always seemed to me the starting point of stories.

But without any kind of living context, what purpose does a photograph serve, or a monument, or anything pulled out of the ground from a burial site? People need Erdrich’s “Guidelines for the Treatment of Sacred Objects”—a parody of NAGPRA rules and a sharp, very funny poem that asks questions about objects removed from contexts in museums or more generally found objects that were once important to people and still vibrate with a certain intensity:

If objects were worn as funerary ornament,
admire them verbally from time to time.
Brass bells should be called shiny
rather than pretty. Shell ear spools
should be remarked upon as handsome,
but beads of all kinds can be told,
simply, that they are lookin’ good.

And all of this happens in the first eleven pages of this wonderful book! There is a lot more here. I haven’t even mentioned the series of poems about Kennewick Man, the ancient person’s bones found in Kennewick, Washington, said to date to 9,300 years ago: “Kennewick Man Tells All,” “Kennewick Man Swims Laps,” “Kennewick Man Attempts Cyber-date.” How is it that this ancient First American belongs to all of us? Erdrich gives Kennewick Man an identity to undermine his appropriation, something that seldom happens to the prehistoric peoples dug up and studied for their contribution to prehistoric understanding. Erdrich’s advice, prompted by the sale of tufts of a Pharaoh’s hair on the Internet and their return to the Egypt (after resting in France and being stolen there thirty years ago):

Love your body every moment
It is only yours a while, then no longer
sovereign, if of interest to science,
or souvenir seekers, or other, as yet
unspecified future uses.

Perhaps we all may end up somebody’s monument at some point (our skulls sitting on someone’s dashboard as happened to some of the remains unearthed on Minnesota’s  Oheyawahi/ Pilot Knob),  so the best you can expect is to treat yourself and others well while you’re alive and after you’re gone, to turn to ashes, which are no one’s monument. In the book’s last lines, the author’s friend, a “brilliant playwright/ with attendant torment,” sums it up. “But, really, scatter my ashes, baby—/from said playwright, about says it,/ for after words.”

A new house built of stone: New information on a Coldwater landmark

New information has been found about the stone house of the fur trader Benjamin F. Baker,  located above Coldwater Spring from the 1830s to the 1850s. The house, which was the site of many firsts in Minnesota history, was destroyed by fire in March 1860. The new information shows that the house was built as early as 1836, prior to the Henry H. Sibley house in Mendota, which makes the Baker House the first recorded private residence made of stone in Minnesota. It later housed other traders, merchants, missionaries, a hotel, and the first public school in the region of Minnesota (in 1837-38).

The site of the Baker House is on a hill just to the west of Coldwater Spring on the Bureau of Mines-Twin Cities campus property. It is likely that it was located near the current site of the long metal building known as Building 11. Missionary Samuel Pond stated that the Baker House was the “first stone house erected in Minnesota except those belonging to the Government.” On the other hand, Henry H. Sibley, in his later years,  stated that his own house in Mendota was “the first and oldest private residence, in all of Minnesota, and Dakota,” though he may have meant that it was the first such residence still standing.

At the bottom of the image, the Baker house is shown on the bluff above Coldwater Spring, in a detail from the October 1837 map of the Fort Snelling area done by Lt. E. K. Smith
At the bottom of the image, the Baker house is shown on the bluff above Coldwater Spring (where Baker had his trading post), in a detail from the October 1837 map of the Fort Snelling area done by Lt. E. K. Smith

The new information about the Baker house comes from notes taken by the French geographer and mapmaker Joseph Nicollet, who, on  October 10, 1836 visited Coldwater Spring at mid-day to take some barometric readings, first near Benjamin F. Baker’s trading post, above the spring and the stream that flowed from it. Then he climbed up to the “summit of the hill on which is the new house (built of stone) of Mr. Baker.” On the same occasion Nicollet noted other information on the spring and the area around it. He noted that the “the beautiful spring [la belle Fontaine] at Mr. Baker’s, has a temerature of 46 [degrees], while that of the air was 56 [degrees] today at 2.” He also noted the formation of the ground above the spring, stating that “the deposit of sand which forms the summit of this hill and which rests on the limestone formation which begins at the level of the spring [fontaine] of Mr. Baker is 18 feet thick, the first layer made of limestone mixed with shells, the second without shells. The whole rest of the height from the level of the stream is filled with sand.”

One of the failures of the archaeological survey done on the Bureau of Mines property in 2000 was that it provided no new information about the location of the Baker House. The later historical study done for the Park Service around the same time discussed the later history of the house, but there is a great deal more information available about the house’s history and important events that occurred there. In the weeks ahead we will put more of this information online.

Note: The date of the destruction of the Baker House was supplied by Bruce McKenzie, who has been doing a great deal of new research on the later history of the house.

A crude drawing by Indian agent Lawrence Taliaferro showing Coldwater Spring and the Baker House as it looked in 1852 when it had become a hotel owned by Kenneth McKenzie
A crude drawing by Indian agent Lawrence Taliaferro showing Coldwater Spring and the Baker House as it looked in 1853 when it had become a hotel owned by Kenneth McKenzie and operated as the St. Louis House