Native people information by name

[mdenney]

Walking Buffalo

i83.photobucket.com/albums/j299/mdenney100/Walking%20Buffalo/WalkingBuffalo.jpg

www.nmnh.si.edu/anthro/goddard/redskin.pdf

[mdenney]

Walking Buffalo (Tatankamani)

Redwing. The name of a succession of chiefs of the former Khemnichan band of Mdewakanton Sioux, residing on the west shore of Lake Pepin, Minnesota, where the city of Redwing now stands. At least four chiefs in succession bore the appellation, each being distinguished by another name.
The elder Redwing is heard of as early as the time of the Pontiac war, when he visited Mackinaw, and was in alliance with the English in the Revolution.
He was succeeded by his son, Walking Buffalo (Tatankamani), who enlisted in the British cause in 1812. The name was maintained during two succeeding generations, but disappeared during the Sioux outbreak of 1862-65. The family was less influential than the Little Crows or the Wabashas of the same tribe.

The books presented are for their historical value only and are not the opinions of the Webmasters of the site.

Handbook of American Indians, 1906

link below-

www.accessgenealogy.com/native/tribes/siouan/mdewakantonsioux.htm

[mdenney]

Sunkmanitu tanka Isnala Najin Tiyospaye



This page examines Indigenous independence.

Sunkmanitu tanka Isnala Najin Tiyospaye

Naca: Sunkmanitu tanka Isnala Najin (a.k.a. Charlie "Wolf" Smoke)

Sunkmanitu tanka (Wolf) is the leader and spokesperson for this Tiyospaye. A Tiyospaye is an extended family, Indigenous People united by choice rather than by blood or colonial delineation. Membership can be determined by heredity, though is not neccesarily restricted to such lineage. Tiyospaye governence is akin to, although somewhat different from, Clanship systems. The Tiyospaye is the legal governing body for various sovereign Indigenous Nations, in both domestic and national issues.

The Sunkmanitu tanka Isnala Najin Tiyospaye is a totally independant entity. Blood lineage of the original members consists of Lakota, Nakota, Mohawk, and Cree heritage. This Tiyospaye however, is completely autonomous; although, governence is of Titonwan Lakota social precepts. Along with the Lakota structure though, this Tiyospaye refers to Kuswenta (the Two Row Wampum Belt) as how to relate to non-Indigenous peoples/governments. We further refer to the Ayonwatha (Hiawatha) Belt as how to relate to other Indigenous peoples/territories/governments.

In the spirit of Tasunke Witko, and in direct accordance to the teaching of the Two Row Wampum, we recognize that this land, commonly refered to as "the Americas" (Turtle Island) was given to the Red Race by the Great Creator. (The Red Race being the Indigenous Peoples of Turtle Island.) Out of respect for all things, as we have been instructed by Pte San Win, we show respect and compassion for all non-Indigenous peoples who may travel to our land. In return though, we demand such respect from them all, in turn! We do not seek to dictate or interfere in their destiny, and we expect them to live likewise.

In direct accordance to the Divine teachings of Pte San Win, and the Ayonwatha Belt, we recognize as equals and relatives, all Indigenous People on Turtle Island. We actively seek to envelope our people with true Peace, and we furthermore actively seek to join our Tiyospaye with all Indigenous communities in true Peace and fellowship. We acknowledge the truth and meaning of the ancient Lakota story explaining the common roots, and prophesized uniting of the Red Race, the Indigenous Peoples of Turtle Island.


LAKOTA INDEPENDENCE
Whereas, the Lakota people are of the Lakota (misnomer Sioux) Indigenous Red Nation of Great Turtle Island, and
Whereas, the last Oyate Omniciye mandated national governing function of the Lakota Nation was the 1851 Treaty of Fort Laramie of September 17, 1851 (ratified 1853), and

Whereas, the Lakota people will begin the reestablishment of Oyate Omniciye, Talking Circle Governing, within each community (a.k.a. General Council) in order to maintain their ancient Way Of Life, and

Whereas, the Lakota people hereby declare as null, void, and acts of genocide, the following illegal acts of congress, which since 1868 have violated Lakota rights and nationhood, but are not limited to; the 1871 appropriations act, the 1876 manypenny commission, the 1887 dawes general allotment act, the 1889 agreement, the 1924 citizenship act, the 1934 Indian reorganization act, the 1946 Indian claims commission act, the 1978 Indian freedom of religion act, the 1988 mni wiconi water act, the 1988 Indian regulatory act, the 1993 Indian agriculture act, the 1999 omnibus water act, and

Whereas, the Lakota are preparing to declare independence from the United States government, their agents, on June 21, 511 a.c. (2003), and

Whereas, all Lakota boys age 16 - 26 will work on Lakota Nation border crossings, charging a fee to all those who utilize the road system(and monitoring controlled substances and other dangers to the Lakota nation) in order to pay for the security jobs of said youth and other national needs.


Useful reading for those interested in re-establishing sovereignty for their nation.


Declaration of Continuing Independence


Declaration of Blackfoot Elders

Hawaiian Independence Statement

One man's stand.


THE IROQUOIS CREED
By an unknown 17th/18th century European trader.

Courtesy of the Six Nations Museum at Onchiota



He believed in -- all powerful great spirit, in the immortality of the soul, in a life everlasting, and in the fraternity of all life.

With an Iroquois a thankful heart was prayer. He did not seek to instruct the great creator what to do on earth or in the celestial world, for he had faith that in his wisdom God knew what was right and best.

He believed that it was natural to be honorable and truthful, and cowardly to lie. His promise was absolutely binding. He hated and despised a liar and held all falsehood to be a weakness.

He believed in reverence for his parents, and in old age supported them, even as he expected his children to support him.

He honored his father and mother and their fathers before them.

He believed in peace. The sentiment of universal brotherhood was always his policy.

He believed in a forgiving spirit, preferring atonement to revenge --- in converting enemies to friends.

Hospitality was a prime virtue among the Iroquois. No people were more generous.

He did not believe in tyranny and treated his wards with justice, tolerance and restraint.

He had no caste system, believing in democracy, equality and brotherhood.

He coveted no titles but believed that all men were equal.

He believed in the sacredness of property, theft among early Indians was unknown

He believed in cleanliness of body and in purity of morals. Chastity was an established principle with him.

He believed that a truly great man was one who had done something for his people, not one who had accumulated much wealth.

He believed that the earth was the mother of all things and therefore, that no one owned the soil and no one had more title than an other. His whole civil policy was averse of the concentration of power in the hands of any individual, but inclined to the opposite principle of division among number of equals.

He believed in the equality of women, giving them far more rights than did European peoples.

"The Iroquois Peace League was a social institution which may well stand today as the most brilliant achievement in the record of man." John Collier.

Tatanka Iyotaka fought for your family as well as his own!

link below-

[mdenney]

Chief ThundercloudWalking Bear ... aka Thundercloud (USA: reissue title); A Ticket to Tomahawk (1950) ... Tribal Medicine Man; Raiders of Ghost City (1944) (uncredited) . ...
www.imdb.com/name/nm0862086/ - 35k - Aug 26, 2006 - Cached - Similar pages

link took me here

www.imdb.com/name/nm0862086/

[mdenney]

Louis Hamelin: (1681 - 1693)
Louis was the son of Louis Hamelin, seigneur des Grondines & Antoinette Aubert (m.7 aug.1679). He married Catherine Neveu (daughter of Jacques Neveu & Michelle Chauvin) in Detroit on 24 feb.1718 and their children were: Hyacinthe (b.1725), Jacques (b.1733) (m. Nipissing woman), Louis (b.1735), Jean Bte. (b.1741), Catherine & Marie-Louise.
Between 1726 &1730 Louis was hiring men for the western trade and in 1729 involved with Paul Marin & Alexis Lemoine Moniere in trade ventures at Michilimackinac, Green Bay & "Poste des Folles Avoines"
Charles-Joseph Hamelin: (1693 - ?)
Charles was the son of Louis Hamelin, seigneur des Grondines & Antoinette Aubert. In 1726 he was employed in the western fur-trade.

Charles Hamelin La Gueniere: (1714 - ?)
Charles was the son of Jacques Hamelin LaGueniere & Antoinette Richard-LaVallee (m.10 aug.1706). He married first Marie Athanase (b.abt.1708), a "Sauteux" woman who died in 1745 at Pte.St.Ignace. Charles then married on 4 feb.1748 at Michilimackinac, Catherine (daughter of "Sauteux" named Mouus). Charles children included Louis-Charles (b.mar.1737), Jacques (b.22 jan.1733), Marianne (b.10 jan.1731), Pierre-Charles (b.15 feb.1746 Sault Ste.Marie), Pierre (b.21 feb.1735), Marie Francoise (b.4 nov.1739) & Jean Bte. (bapt.27 aug.1741). He was the nephew of the above Louis Hamelin (1681-1693).

Francois-Marie Hamelin: (1729 - ?)
He was married to Marie-Catherine Roy (daughter of Francois Roy & Madeleine Truteau) in 1754 at Montreal. Francois-Marie was employed in the Green Bay trade in the 1740's & 1750's (also employed in the Green Bay trade during this time was Charles Hamelin, Michel Hamelin & Augustin Hamelin Jr.).

Alexander Hamelin (Amelin):
Alexander was a trader in the Prairie du Chien area in the winter of 1786-87.

Jacques Hamelin:
Jacques was born to Jacques Hamelin & Marie Anastasie Landry (m.25 nov.1771 in L'Assumption, Quebec) on 3 sep.1772. He was by 1801 in the neighborhood of the Red River of the north where his wife (Angelique Tourangeau) gave birth to Marguerite-Marie. At some point Marguerite moved to the U.S. and died in Little Canada, Mn. on 24 feb.1890. She had married Antoine Pepin who died on 31 jan.1851 in St.Paul, Mn. Jacques & Marie's other children that I am aware of were Jean Bte. (b.1805) & Solomon (b.1810).

Jean Baptiste Hamelin:
Jean led a Spanish force from Cohokia against the British (French/Native) settlement of St.Joseph (today's Niles, Mich.) in the autumn of 1780, in retaliation for the Canadian attack on St.Louis earlier that year in which many mid-western Native & French participated in. Jean managed to take the settlement (taking prisoners & furs) but upon returning west, was overtaken by British Lt.DeQuindre and a force gathered around the St.Joseph area. Hamelin's force was mostly killed or captured.

Joseph Hamelin (Hamel/Amelin):
1800/01-voyageur with Alexander Henry's Northwest Co. brigade on the Upper Red River of the north.
After 1801-sent by Henry to replace Lagasse at the Hairy Hills post (northeastern North Dakota).
1800/05-empoyee of the Northwest Co.'s Red River Department.
jun.1807-hired by Francois Freniere & Co. to winter on the St.Peters River (today's Minnesota River.).

Thanks to Joe Hamelin for the following email:
The proper spelling, if there is such a thing, is "Laganiere" -- it's a corruption of St. Mathurin
de la Dagueniere, the town in old Anjou, France, where the Hamelins are from.
The "Salteux woman" who died, according to Tanguay, took the name "Marie Athanese." She
supposedly died, he took another Salteux wife named "Marie Anastasie," and had three more
children by her. Pierre-Charles, Georges and Marie Joseph.
Don't drift off. This gets better.
I assumed Charlie just lived out his days in the Sault Ste-Marie wilderness. But then I got to
researching the branch of the family that, in 1762, resettled in LaPrairie, across the St.
Lawrence from Montreal. I wondered how Rene Hamelin came to meet a woman there,
marry and move from Grondines... so I did a search for Hamelins in LaPrairie on the
University of Montreal's site listing notary records. And guess who turned up...? Uncle
Charlie -- literally, Rene's uncle, who in 1760 -- at age 45 -- applied for a marriage license at
Montreal to marry a girl of 18. He listed wife Marie-Athanese as deceased. He died four
months later. Those 18-year-olds are hell on old voyageurs.
I kept searching. And guess who I turned up? Marie-Athanese! -- who, in 1757, was very
much alive and in Quebec, applying for a marriage license of her own. She listed her husband
Charles as deceased!
No computers in those days. No phones, no communications between towns.
If you didn't like your life, you paddled your canoe for a couple of days and then started
another one somewhere else. Not such a bad system, after all.
Anyhow, it took us 240 years to catch them...Yours, Joe Hamelin

BACK TO MAIN PAGE

link below-

users.usinternet.com/dfnels/hamelin.htm

[mdenney]

COUC - MÉNARD - BOILEAU - GABORIAULT - LAPAN ANCESTRY

may have to copy paste first link in address bar - link two works ok

1. translate.google.com/translate?hl=en&sl=fr&u=http://www.metisduquebec.ca/famille/montourcouc.htm&sa=X&oi=translat e&resnum=10&ct=result&prev=/search%3Fq%3Dhaine%2Bdakota%2Bindian%26start%3D50%26hl%3Den%26lr%3D%26sa%3DN

2. www.leveillee.net/ancestry/lapan.htm

[mdenney]

Augussawa


Native Americans


Descendants of Augussawa


Generation No. 1


1. Augussawa1

Notes for Augussawa:
Name is given in notes by Henry R. Schoolcraft and he further states he is the father of 6 children.

Child of Augussawa is:
+ 2 i. Aiabens2.



Generation No. 2


2. Aiabens2 (Augussawa1) He married Indian woman.

Notes for Aiabens:
Signed Treaty with Sioux and Other Tribes at Prairie du Chien Wi. 1825
Chippewas
Gitspee X Jiauba, 2nd chief Chippewa Nation Sault Ste. Marie

1846 Annuity List
Sault Ste. Marie, Mi. Ayabaince had the following in his household: 1 man; 1 woman; 4 children

Listed in Ojibwa Chiefs 1690-1890 by John A. Ilko, Jr.
Jau-beens
Lesser chief, headman, or warrior of the "Soo"; receiving $100.00 per 1836 Treaty.
1857 Annuity Roll of Sault Dte. Marie sorted by bands, numbers
2) I Yaw Banse belonged to O Shaw Waw No band 1/3/1/5


Children of Aiabens and Indian woman are:
+ 3 i. Magdeleine3 Aiabens, born in Michigan.
+ 4 ii. Marie Anna Aiabens.
+ 5 iii. Jerome Aiabens, born 1796 in Michigan; died September 04, 1876 in Sault Ste. Marie, Chippewa Co., Mi..
+ 6 iv. Jane Aiabens, born 1804 in Michigan.
7 v. Jean Aiabens, born 1808.
+ 8 vi. Susanne Aiabens, born Abt. 1818 in Prob. Sault Ste. Marie, Chippewa Co., Mi..



Generation No. 3


3. Magdeleine3 Aiabens (Aiabens2, Augussawa1) was born in Michigan. She married Augustus Lord October 03, 1836 in Mackinac, Mackinac Co., Mi. St. Anne's, son of Honoris Lord and Margarite Laporte.

More About Augustus Lord and Magdeleine Aiabens:
Marriage: October 03, 1836, Mackinac, Mackinac Co., Mi. St. Anne's

Children of Magdeleine Aiabens and Augustus Lord are:
9 i. Charles4 Lord, born 1830.
10 ii. Catherine Lord, born 1832.
11 iii. Joseph Lord, born October 22, 1835.

More About Joseph Lord:
Baptism: March 10, 1836, St. Anne's Mackinac Island, Mi.

12 iv. Maddeleine Lord, born 1837.


4. Marie Anna3 Aiabens (Aiabens2, Augussawa1) She married Charles Martin October 16, 1833 in Mackinac, Mackinac Co., Mi. St. Anne's. He was born August 10, 1802 in Michilimakinac.

More About Charles Martin:
Baptism: June 30, 1804, Godparents: Pierre Gausselin & Magdeleine Mongolpine (sic) McAlpine

More About Charles Martin and Marie Aiabens:
Marriage: October 16, 1833, Mackinac, Mackinac Co., Mi. St. Anne's

Child of Marie Aiabens and Charles Martin is:
13 i. Rosalie4 Martin, born 1834.

More About Rosalie Martin:
Baptism: April 25, 1834, Godparents: Louis Martin & Catherine Truckey


5. Jerome3 Aiabens (Aiabens2, Augussawa1) was born 1796 in Michigan, and died September 04, 1876 in Sault Ste. Marie, Chippewa Co., Mi.. He married Catherine Odaniwikijigokwe. She was born 1796 in Mi..

Notes for Jerome Aiabens:
death record recorded Chippewa Co., Mi. gives his age at death as 70 years
Occupation: Fisherman
He is listed as "widow" on his death certificate Parents names not given
On the 1870 census, he is listed as age 64 yrs.

Notes for Catherine Odaniwikijigokwe:
listed as age 64 on the 1870 census in Sault ste. Marie. Probably younger than this as children were still being born in 1860.

her maiden name is given on the baptism of her daughter, Anchange.

Children of Jerome Aiabens and Catherine Odaniwikijigokwe are:
14 i. Archange4 Aiabens, born 1843.

More About Archange Aiabens:
Baptism: October 12, 1843, Manitoulin, Canada

15 ii. Curtise Aiabens, born 1848.
16 iii. Charley Aiabens, born 1860.

Notes for Charley Aiabens:
possibly a grand-son. Mother would have been 54 at this point.


6. Jane3 Aiabens (Aiabens2, Augussawa1) was born 1804 in Michigan. She married Jean Baptiste Crochier. He was born 1794 in Lower Canada.

Notes for Jane Aiabens:
Her year of birth and the person she married is given in the priest's book at Garden River, Algoma Co., Ontario, Canada
Her age on the 1870 census Chippewa co., at Sugar Island is given as 57 yrs, which would place her birth year about 1813 or 1814.


Notes for Jean Baptiste Crochier:
occupation: Boat builder


Children of Jane Aiabens and Jean Crochier are:
+ 17 i. Joseph4 Crochier, born September 1844 in Canada West.
+ 18 ii. Margaret Crochier.
19 iii. Jean Baptiste Crochier, born June 25, 1837.

More About Jean Baptiste Crochier:
Baptism: July 25, 1838, St. Joseph Island, Canada

20 iv. Joanna Crochier, born December 04, 1839.

More About Joanna Crochier:
Baptism: June 25, 1840, Sault Ste. Marie, Chippewa Co., Mi.


8. Susanne3 Aiabens (Aiabens2, Augussawa1) was born Abt. 1818 in Prob. Sault Ste. Marie, Chippewa Co., Mi.. She married John Isaac Lavake. He was born 1798 in Canada or Vermont.

More About Susanne Aiabens:
Baptism: July 07, 1833, St. Anne's Mackinac Island, Mi.

Children of Susanne Aiabens and John Lavake are:
+ 21 i. Susan4 Lavake, born 1835.
+ 22 ii. John Baptiste Lavake, born 1839 in Michigan.
23 iii. Charles Lavake, born 1843.
24 iv. Marie Lavake, born 1845.
25 v. Joseph Lavake, born 1851.



Generation No. 4


17. Joseph4 Crochier (Jane3 Aiabens, Aiabens2, Augussawa1) was born September 1844 in Canada West. He married Mary Clara Payment September 18, 1869 in Sault Ste. Marie, Chippewa Co., MI,. She was born 1852 in Canada East.

Notes for Joseph Crochier:
occupation is given as farmer


More About Joseph Crochier:
Baptism: October 04, 1844, Godparents: Jean Baptiste Piquet & Angelique Bosquet

More About Joseph Crochier and Mary Payment:
Marriage: September 18, 1869, Sault Ste. Marie, Chippewa Co., MI,

Child of Joseph Crochier and Mary Payment is:
26 i. Mary Jane5 Crochier, born December 06, 1872 in Garden River, Algoma County, Ontario, Canada.


18. Margaret4 Crochier (Jane3 Aiabens, Aiabens2, Augussawa1) She married Charles Grant. He was born 1850.

Child of Margaret Crochier and Charles Grant is:
27 i. Charles5 Grant.


21. Susan4 Lavake (Susanne3 Aiabens, Aiabens2, Augussawa1) was born 1835. She married Antoine Paquin. He was born September 06, 1822 in Maskinonge, Louiseville, PQ.

Child of Susan Lavake and Antoine Paquin is:
28 i. John Isaac5 Paquin, born November 22, 1872 in St. Ignace, Mackinac County, MI; died February 03, 1952 in Muskegon, Muskegon County, Mi.. He married (1) Jennie Therrian; born 1872 in St. Ignace, Mackinac County, MI; died June 04, 1903. He married (2) Rose Suzanne Martell September 06, 1898 in St. Ignace, Mackinac Co., MI; born April 24, 1880 in St. Ignace Twp, Machinac Co., MI.

More About John Paquin and Rose Martell:
Marriage: September 06, 1898, St. Ignace, Mackinac Co., MI


22. John Baptiste4 Lavake (Susanne3 Aiabens, Aiabens2, Augussawa1) was born 1839 in Michigan. He married (1) Elizabeth. She was born 1837. He married (2) Catherine.

Children of John Lavake and Elizabeth are:
29 i. John B.5 Lavake, born 1859.
30 ii. Louis Lavake, born 1861.


Child of John Lavake and Catherine is:
31 i. James5 Lavake, born 1869.


link below-


www.rootsweb.com/~mimacki2/native_americans.html

[mdenney]

EASTMAN: See BRADLEY.TXT
Peter Eastman / Sisseton Sioux
NARA Record Group 75, File 1327, Folder 5542
Blood quantum: 3/4
Parents: David Eastman, father (full). Emma, mother (1/2)
Date of birth: 9/3/1893
Date of arrival: 10/13/1911
Date of departure: 5/14/1913 - graduated class of 1913.
Age at arrival: 18
Reenrolled 10/8/1913 and departed 4/8/1914.
Height - 71" Weight - 141 lbs. Had been at Flandreau, had one
sister at Carlisle.
In 1914 had married Germaine Renville in September.


Cornelia Eastman / Sisseton Sioux
NARA Record Group 75, File 1327, Folder 2173
Parents: David Eastman, father (full). Emma, mother (1/2)
Date of arrival: 9/6/1912
Date of departure 10/19/1915
Age at arrival: 16
Height - 65", Weight - 103 lbs
Previously at Mission school and at Flandreau from 1909-1912.
Had been on one Outing.
Reenrolled 10/8/1916 and stayed untill 8/31/1918 and when school
closed was sent on Outing.
Francis Eastman / Sisseton Sioux
NARA Record Group 75, File 1327, Folder 5481
Parents: David Eastman, father (full). Emma, mother (1/2)
Date of birth: 4/3/1891
Date of arrival: 10/30/1911
Date of departure 6/16/1913 - graduated class of '13
(reenrolled - see below)
Age at arrival: 20 years old
Height 66", weight 126 lbs at arrival. Previously schooled at
Flandreau 1899-1911, Had 5 brothers and 3 sisters living and 2
brothers, 2 sisters deceased. Re-enrolled 10/8/1913 and departed
8/12/1916. Attended Conway Hall in 1913. From 1915-16 worked in
Ford Factory in Detroit.
GENEVIEVE BELL NARA DATABASE


Jun 26, 1891 INDIAN HELPER

link below-

home.epix.net/~landis/eastman.html

[mdenney]

CHAUNCEY YELLOW ROBE
Rosebud Sioux
Indian Name (translated): "Kills in Timber"
Arrived Carlisle Indian School November 14, 1883
Age at Arrival: 16 years
Previous Schooling: None
Graduated, class of 1895*

link below-

home.epix.net/~landis/chauncey.html

[mdenney]

Taoyateduta
From Wikipedia, the free encyclopedia
Jump to: navigation, search

Taoyateduta, known as Little CrowTaoyateduta (1810?–July 3, 1863) was a chief of the Mdewakanton Sioux tribe. His name means "His Red Nation," but he became known as Little Crow because of his father's name Cetanwakuwa or "Charging Hawk" which was mistranslated to visiting whites.

Taoyateduta was born at the Indian settlement of Kaposia, near what is modern-day St. Paul, Minnesota. His father died in 1846 after accidentally discharging a gun. Tribal leadership was disputed between Taoyateduta and his brother, finally ending in a scuffle that saw Taoyateduta shot in the wrists. However, he took control of the tribe by 1849, the year Minnesota became a United States territory.

In 1851, the United States began negotiating a treaty with Sioux tribes in the state. The chief agreed to move his people to land put aside along the Minnesota River to the west. However, when the treaty was ratified by the United States Senate, the paragraph setting aside this land was removed. The tribe was forced to negotiate a new treaty, under threat of forcible removal to the Dakotas, this time only granting land on one side of the river.

Stress built in his community and Taoyateduta was no longer accepted as speaker for the tribe. In 1862, some Sioux tribesmen began the Sioux Uprising by killing some white settlers. Taoyateduta was pushed to lead the Minnesota tribes through the conflict and reluctantly agreed. However, about a month later, he was forced to flee the area as his forces weakened. He fled to Canada for a while, but later returned to Minnesota.

While out picking berries one day with his son, the pair was discovered by a farmer near Hutchinson, Minnesota. The farmer fired a gun at the two, seriously wounding Taoyateduta. He died in the afternoon.

[edit]
Postscript
His arm and scalp were pubilicly exhibited; in 1971 his remains were returned to his family.
[edit]
References
Anderson, Gary Clayton (1986) Little Crow, spokesman for the Sioux. Saint Paul: Minnesota Historical Society Press.
Carley, Kenneth (2001) The Dakota War of 1862. Saint Paul: Minnesota Historical Society Press.
Clodfelter, Micheal (1998) The Dakota War: The United States Army Versus the Sioux, 1862-1865. Jefferson, N.C.: McFarland.
Nix, Jacob (1994) The Sioux Uprising in Minnesota, 1862: Jacob Nix's Eyewitness History. Gretchen Steinhauser, Don Heinrich Tolzmann & Eberhard Reichmann, trans. Don Heinrich Tolzmann, ed. Indianapolis: Max Kade German-American Center, Indiana University-Purdue University at Indianapolis and Indiana German Heritage Society, Inc.
Schultz, Duane (1992) Over the Earth I Come: The Great Sioux Uprising of 1862. New York: St. Martin's Press.
Swain, Gwenyth (2004) Little Crow: Leader of the Dakota. Saint Paul, MN, Borealis Books.
Tolzmann, Don Heinrich, ed. (2002) German pioneer accounts of the great Sioux Uprising of 1862. Milford, Ohio: Little Miami Pub. Co.

link below-

en.wikipedia.org/wiki/Taoyateduta

[mdenney]

Angelique Renville was the daughter of Joseph Renville and Mary, a sister of Big Thunder, the father of Little Crow (Taoyataduta). Mary was Little Crow's aunt. Angelique Renville Dupuis was a signer of the Treaty with the Traverse Des Sioux Bands of 1841, as was Joseph Renville.

link below-

www.mendotadakota.org/about/gean/albertlilly.htm

familytreemaker.genealogy.com/users/j/o/h/Renee-L-Johnson/BOOK-0001/0002-0001.html


familytreemaker.genealogy.com/users/j/o/h/Renee-L-Johnson/BOOK-0001/0003-0001.html

[mdenney]

Albrecht Family Home Page

link below-

familytreemaker.genealogy.com/users/j/o/h/Renee-L-Johnson/index.html

[mdenney]

Wigleys of Mendota

link below-

wigley.us/

[mdenney]

Among the families that McLaughlin singled out in describing his census were the Mdewakanton mixed bloods from the Mendota community at the mouth of the Minnesota River, opposite Fort Snelling. Mendota had a mixed Sioux-white community since the early 19th century. Some of the Sioux mixed bloods there worked for fur trader and later governor and general Henry H. Sibley. They aided Sibley when he prosecuted the war against the Sioux in 1862 and after. These mixed blood Sioux did not leave Minnesota in 1863 but remained throughout the late 19th century, providing a haven to which other Sioux would later return from the West (Meyer 1993: 270, 286). The Mendota Mdewakantons clearly fit the definition of those “loyal” to the United States, who were intended to be benefited by the Appropriation Acts.

McLaughlin mentioned the LeClaire, Auger, and Wigley families of Mendota origin, who were all listed on the later Henton rolls and who derived their Indian ancestry from Angelique Renville, a woman of three-quarters Mdewakanton blood. Angelique Renville-who married the French bookkeeper of Henry H. Sibley, Hypolite Dupuis- derived her Sioux ancestry in the Kaposia community near St. Paul led by Chief Little Crow. Her family, he wrote, was “born among Medawakantons and always lived among them, sharing in all the Medawakanton annuities, while such annuities were provided and issued without questioning their right.” McLaughlin said he was “well acquainted” with Angelique Dupuis before she died.


wigley.us/

[mdenney]

Marcella Mae Mercure

Ancestors of Marcella Mae Mercure

link below-

familytreemaker.genealogy.com/users/j/o/h/Renee-L-Johnson/GENE4-0005.html#ENDNOTEREF29