James Morrow Walsh can rightfully be called the original Mountie. In late 1873 he led the first troop of scarlet-coated policemen toward the great Canadian prairie. In the summer of 1875 he was assigned to construct Fort Walsh in the Cypress Hills above the Canada-U.S. border. Below the border, or medicine line as the Sioux Nation knew it, 15,000 Native Americans were drawn a year later to the camp of Sitting Bull on the Little Bighorn River. By 1877, newspaper headlines from Chicago to New York tweaked the curiosity of millions by referring to Walsh as "Sitting Bull's Boss." The years leading up to those headlines and the times that followed were the most dramatic era in the history of the west.
One week after the infamous June 1876 Battle of the Little Big Horn, when news of the defeat of General George Armstrong Custer and his 7th Cavalry troops reached the American public, Sitting Bull became the most wanted hostile Indian in America. He had resisted the United States’ intrusions into Lakota prairie land for years, refused to sign treaties, and called for a gathering of tribes at Little Big Horn. He epitomized resistance. Sitting Bull’s role at Little Big Horn has been the subject of hundreds of historical works, but while Sitting Bull was in fact present, he did not engage in the battle. The conflict with Custer was a benchmark to the subsequent events. There are other battles than those of war, and the conflict between Sitting Bull and Indian Agent James McLaughlin was one of those battles. Theirs was a fight over the hearts and minds of the Lakota. U.S. Government policy toward Native Americans after Little Big Horn was to give them a makeover as Americans after finally and firmly displacing them from their lands. They were to be reconstituted as Christian, civilized and made farmers. Sitting Bull, when forced to accept reservation life, understood who was in control, but his view of reservation life was very different from that of the Indian Bureau and its agents. His people’s birth right was their native heritage and culture. Although redrawn by the Government, he believed that the prairie land still held a special meaning of place for the Lakota. Those in power dictated a contrary view – with the closing of the frontier, the Indian was challenged to accept the white road or vanish, in the case of the Lakota, that position was given personification in the form of Agent James McLaughlin. This book explores the story within their conflict and offers new perspectives and insights.
While the Battle of the Little Bighorn is a legendary episode in American history, what happened to Sitting Bull and his followers afterward is less well known. Ruthlessly harried by US troops, roughly twenty-five hundred Sioux Indians sought refuge in Canada. They crossed at the Cypress Hills near Fort Walsh, a North-West Mounted Police post that was under the command of Major James Walsh. Faced with the possibility of a full-scale war uniting all the tribes in the area, Walsh laid down the law to Sitting Bull, promising to help the Sioux with food and ammunition strictly for hunting. Walsh was in command of the situationbut only because Sitting Bull recognized him as a true friend who would do everything possible to help the Sioux. Although the Americans wanted the Sioux back and the Canadians wanted them to go back, the Canadian government was bound by its promise to grant refuge to the Indians as long as they obeyed the law. Narrating actual events and depicting Sitting Bull and his followers, this historical novel describes the war against the Sioux and other tribes in the late nineteenth century.
The definitive, award-winning biography of the legendary chief and his dramatic role in the history of westward expansion Reviled by the United States government as a troublemaker and a coward, revered by his people as a great warrior chief, Sitting Bull has long been one of the most fascinating and misunderstood figures in American history. Distinguished historian Robert M. Utley has forged a compelling portrait of Sitting Bull, presenting the Lakota perspective for the first time and rendering the most unbiased, historically accurate, and vivid portrait of the man to date. The Sitting Bull who emerges in this fast-paced narrative is a complex, towering figure: a great warrior whose skill and bravery in battle were unparalleled; the spiritual leader of his people; a dignified but ultimately tragically stubborn defender of the traditional ways against the steadfast and unwelcome encroachment of the white man.
Born in South Dakota in 1831, Sitting Bull was given his father's name after killing his first buffalo as a teenager. Sitting Bull witnessed the downfall of his people's way of life after the California gold rush of 1849 and the opening up of the West by the railroad. After he was wounded in battle, his views hardened about the presence of whites in Sioux land. He began to assume an uncompromising militancy that would characterize the rest of his life. Developing into one of the most important of chiefs, Sitting Bull was able to unite a multitude of Sioux bands and other tribes at his camp, which continually expanded as the tribes sought safety in numbers. It was this camp that General George Armstrong Custer found on June 25, 1876, when he led the 7th Cavalry advance party to the Little Big Horn River. Sitting Bull, who had seen a vision of this attack during a tribal dance, and his people were able to defeat Custer and his men, but their victory was short-lived as thousands more outraged soldiers pursued the Sioux, forcing their surrender. This brave warrior was finally brought down in 1890 by tribal police who had been sent to arrest him. In Sitting Bull, read about a man who refused to back down from his convictions, even when they brought him face to face with the United States Calvary.
In this biography Gary C. Anderson profiles Sitting Bull, a military and spiritual leader of the Lakota people who remained a staunch defender of his nation and way of life until his untimely death.
The Last Sovereigns is the story of how Sioux chief Sitting Bull resisted the white man’s ways as a last best hope for the survival of an indigenous way of life on the Great Plains—a nomadic life based on buffalo and indigenous plants scattered across the Sioux’s historical territories that were sacred to him and his people. Robert M. Utley explores the final four years of Sitting Bull’s life of freedom, from 1877 to 1881. To escape American vengeance for his assumed role in the annihilation of Gen. George Armstrong Custer’s command at the Little Bighorn, Sitting Bull led his Hunkpapa following into Canada. There he and his people interacted with the North-West Mounted Police, in particular Maj. James M. Walsh. The Mounties welcomed the Lakota and permitted them to remain if they promised to abide by the laws and rules of Queen Victoria, the White Mother. But the Canadian government wanted the Indians to return to their homeland and the police made every effort to persuade them to leave. They were aided by the diminishing herds of buffalo on which the Indians relied for sustenance and by the aggressions of Canadian Native groups that also relied on the buffalo. Sitting Bull and his people endured hostility, tragedy, heartache, indecision, uncertainty, and starvation and responded with stubborn resistance to the loss of their freedom and way of life. In the end, starvation doomed their sovereignty. This is their story.
An accessible and authoritative overview of the scholarship that has shaped our understanding of one of the most iconic battles in the history of the American West Combines contributions from an array of respected scholars, historians, and battlefield scientists Outlines the political and cultural conditions that laid the foundation for the Centennial Campaign and examines how George Armstrong Custer became its figurehead Provides a detailed analysis of the battle maneuverings at Little Bighorn, paying special attention to Indian testimony from the battlefield Concludes with a section examining how the Battle of Little Bighorn has been mythologized and its pervading influence on American culture
In this sweeping work of memoir and commentary, leading cultural critic Paul Chaat Smith illustrates with dry wit and brutal honesty the contradictions of life in "the Indian business." Raised in suburban Maryland and Oklahoma, Smith dove head first into the political radicalism of the 1970s, working with the American Indian Movement until it dissolved into dysfunction and infighting. Afterward he lived in New York, the city of choice for political exiles, and eventually arrived in Washington, D.C., at the newly minted National Museum of the American Indian ("a bad idea whose time has come") as a curator. In his journey from fighting activist to federal employee, Smith tells us he has discovered at least two things: there is no one true representation of the American Indian experience, and even the best of intentions sometimes ends in catastrophe. Everything You Know about Indians Is Wrong is a highly entertaining and, at times, searing critique of the deeply disputed role of American Indians in the United States. In "A Place Called Irony," Smith whizzes through his early life, showing us the ironic pop culture signposts that marked this Native American's coming of age in suburbia: "We would order Chinese food and slap a favorite video into the machine--the Grammy Awards or a Reagan press conference--and argue about Cyndi Lauper or who should coach the Knicks." In "Lost in Translation," Smith explores why American Indians are so often misunderstood and misrepresented in today's media: "We're lousy television." In "Every Picture Tells a Story," Smith remembers his Comanche grandfather as he muses on the images of American Indians as "a half-remembered presence, both comforting and dangerous, lurking just below the surface." Smith walks this tightrope between comforting and dangerous, offering unrepentant skepticism and, ultimately, empathy. "This book is called Everything You Know about Indians Is Wrong, but it's a book title, folks, not to be taken literally. Of course I don't mean everything, just most things. And 'you' really means we, as in all of us."
