1862 Mdewakanton War Story`s and ?

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Sarah F. Wakefield to Abraham Lincoln, Monday, March 23, 1863 (Sioux uprising in Minnesota) - Transcription

link below-

memory.loc.gov/cgi-bin/ampage?collId=mal&fileName=mal2/425/4251100/malpage.db

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INDIAN WARRIORS AT THE BATTLE OF THE LITTLE BIG HORN, 25-26 JUNE 1876

link below-

www.cbhma.org/Research/participants/indian-warriors.shtml

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The Agony and Anger of the Eastern Sioux

link below-

www.hist.umn.edu/hist1301/documents/12-07/dakota%20conflict.htm

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The American Indian in the Great War:
Real and Imagined


By


Diane Camurat


link below-

www.lib.byu.edu/~rdh/wwi/comment/camurat1.html

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DAKOTA EXILE

link below-

archive.tpt.org/dakota/

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The Sioux Uprising, also known as the Dakota Conflict or the U.S.-Dakota War of 1862, was an armed conflict between the United States and several eastern bands of the Dakota people (often referred to as the Santee Sioux) that began on August 17, 1862 along the Minnesota River in southwest Minnesota. Skirmishes in the following weeks claimed hundreds of lives. The number of Native American dead is unknown, while estimates of settlers who died range between 300 and 800—one of the largest tolls on American civilians to ever occur. The conflict also resulted in the largest mass execution in U.S. history, when 38 Dakota men convicted of murder and rape were hanged in Mankato, Minnesota. This was the first major armed engagement between the U.S. and Dakota, though it would not be the last.

link below-

en.wikipedia.org/wiki/Sioux_Uprising

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TIMELINE OF EVENTS LEADING UP TO THE DAKOTA CONFLICT
AND THE EXILE OF THE DAKOTA PEOPLE

1851: Treaty of Traverse des Sioux. After years of mounting pressure from white settlers and facing huge debts to fur traders, the people of the Eastern Dakota Nation sign a treaty giving up all of their lands west of the Mississippi River. However, the U.S. Senate strikes out the provision granting the Dakota a reservation in Minnesota. Territorial governor Alexander Ramsey saves the deal by getting the president to allow the Dakota a reservation on a five-year lease. The Dakota are relocated to a strip of land bordering the Minnesota River in west-central Minnesota.

1858: Dakota leaders on a diplomatic visit to Washington D.C. are told they did not own the reservation land. Faced with more debt and threatened with expulsion, they are forced to sell the northern half of their reservation.

August-September 1862: Frustrated by broken promises, reservation policies that forced cultural change, failed crops and the refusal of the government agent and traders to release food to starving families, Dakota men went to war to reclaim their land. As a result, over 500 settlers were killed, leaving 23 southwestern Minnesota counties virtually depopulated by the mass exodus. The U.S. Army under General Henry Sibley defeat the Dakota in six weeks. Over 6,000 Dakota refugees flee the state and about 2,000 are taken prisoner.

September-December 1862: In 15-minute trials, over 300 Dakota men are condemned by a military court. President Abraham Lincoln, in a compromise decision, lowers the number to 38. Meanwhile, 1,700 Dakota people are held in a prison camp on the river flats below Fort Snelling.

December 26, 1862: 38 Dakota men are hanged before a crowd of 3,000 in Mankato, Minnesota. It remains the largest mass execution in U.S. history.

1863: Forced removal of the prisoners at Fort Snelling by steamboat and railroad boxcar to the Crow Creek Reservation on the Missouri River in Dakotah Territory. More than 300 people, mostly children, died of exposure and starvation the first winter.

1866: Abandonment of the Crow Creek Reservation and establishment of the Santee Reservation near the mouth of the Niobrara River in Nebraska. Pardoned prisoners from the military prison in Davenport, Iowa join the Crow Creek survivors in this new location.

1867: Simultaneous establishment of the Sisseton (or Lake Traverse) Reservation in northeastern South Dakota and the Devil's Lake Reservation in central North Dakota for the Sissetonwan and Wahpetonwan Dakota peoples.

1869: The Flandreau Colony. Tired of government interference, 25 Mdewakantonwan Dakota families leave the Santee reservation to establish independent homesteads in and around Flandreau, South Dakota.

1871: Sissetonwan chief Tatanka Najin, or Standing Buffalo, is killed in Montana. Some of his people travel north to the Qu'Appelle Lakes in present-day Saskatchewan. Establishment of Fort Peck Reservation, serving both Dakota and Assiniboine peoples of northeastern Montana.

1875: Establishment of the Sioux Valley or Oak River Reserve in west central Manitoba, Canada by Minister of the Interior and endorsed by Dakota leaders. This is one of the many small Dakota reserves scattered across Manitoba and Saskatchewan.

1876: Custer is defeated at the Battle of Little Big Horn. Dakota warriors are reported to be represented among the assembled Indian nations.

1883: U.S. Commissioner of Indian Affairs issued a ban on traditional ceremonies and dances ... what he termed "the barbarous customs of the Sioux."

1887: The General Allotment Act of 1887 or The Dawes Act. Senator Henry Dawes of Massachusetts introduces legislation that allots 160-acre tracts of land to heads of households of native families. The rest of the land is thrown open to non-Indian homesteaders. As an eventual result, native-held lands are reduced by more than two-thirds, half of which was unfarmable.

1889-90: Minnesota reservations for returning Mdewakantonwan Dakota people and those who stayed are established by acts of Congress at Prairie Island, Shakopee and Lower Sioux near Redwood Falls.

1890: Wounded Knee massacre on Pine Ridge reservation. End of the Ghost Dance movement. Victims were Lakota relatives of the Eastern Dakota people. Had a chilling effect on the practice of traditional native ceremonies.

1934: Passage of the Indian Reorganization Act. The administration of Franklin Delano Roosevelt officially abandons the federal policy of forced acculturation. Nevertheless, Dakota children, as are other children from other Native American tribes, continue to be punished for speaking their language in boarding schools for years afterward.

1938: The Upper Sioux Indian community near Granite Falls, Minnesota is established by the Secretary of the U.S. Department of the Interior.

1972: First Mankato Wacipi (Powwow) held in Mankato, Minnesota to honor the 38 Dakota men hanged in 1862 and to celebrate the coming together of Dakota people.

1978: The American Indian Religious Freedom Act is passed. It seemed redundant, considering the religious protection the First Amendment supposedly provided. Partially because enforcement procedures were not written into the act, it has subsequently been undermined by several federal and Supreme Court decisions throughout the 80's and 90's.

link below-

archive.tpt.org/dakota/timeline.html

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On the day after Christmas 1862, the United States hanged 38 Dakota men in Mankato, Minnesota and drove a people out of the state. The heroic story of their brave struggle to survive is told by the Dakota themselves in DAKOTA EXILE - a sequel to the critically acclaimed KTCA documentary, THE DAKOTA CONFLICT.

The 1862 hangings represented the largest mass execution in U.S. history and marked the end of the Dakota Conflict - what non-Indians called "The Sioux Uprising" - as well as the beginning of a long journey into exile for the Eastern Dakota Nation. Narrated by rock-and-roll legend Robbie Robertson, DAKOTA EXILE traces the paths of Dakota prisoners and refugees. Through the words of Dakota Elders and tribal historians, DAKOTA EXILE tells of the struggle to remain Dakota in the face of government efforts to destroy their language and culture.

"We didn't have a reservation any more. They threw it open for the whiteman," recounts Alvina Alberts, whose grandfather fled Minnesota as a four-year old boy. "We were oppressed people. But we can say that we have survived." In the aftermath of the Dakota Conflict, more than 6,000 Dakota survived by escaping westward, while more than 1,700 were imprisoned at Fort Snelling. The prisoners were eventually transported by steamship and railroad boxcar to the Crow Creek Reservation in the Dakotah Territory, where many died from exposure and starvation. The free Dakota were left scattered across the plains, as their lands were confiscated by the federal government and sold to benefit the white victims of the conflict. To this day, the Dakota have received little or no compensation for their lands.




But more than land was taken. "The plan was for the government to say, 'Look, let's take the language away,' so they'll lose their spirit," explains Mike Hotaine of the Sioux Valley Dakota Nation, Manitoba, recounting how Dakota children were forced to attend schools run by whites. There, Native American students were forbidden to speak their own language.


Dakota spiritual beliefs were also targeted for extermination, as white missionaries sought and obtained conversions to Christianity, making bonfires of sacred medicine bundles. By the 1880s, the federal government had banned traditional native religious observances and dances. But they were continued in secret. "I remember my mother said when she was little, they would have a PowWow or 'Wacipi', and cover up all the windows with blankets, so no light could go out," recalls Darlene Renville Pipeboy. "That's the only way they could have it."


It was not until 1934 that the Bureau of Indian Affairs finally recognized that the eradication of native languages was not necessary for the education of Native American children, and the official suppression of native culture, language and ceremonies was abandoned. But much damage already had been done. Traditional Native American religious practices were not protected by law until 1978.

More than any single event in our state's history, the Dakota Conflict defined racial relations between Native American and non-Indian peoples in Minnesota," says DAKOTA EXILE producer Kristian Berg. "Once the Dakota were exiled, Minnesotans heard little of their fate. This is the first time a television documentary has gathered and presented stories of Dakota people and their disparate paths after the war."

link below-

archive.tpt.org/dakota/index.html

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The Dakota Conflict Trials: Bibiography and Links
Documents
U. S. Army, Military Commission, Sioux War Trials 1862; Trial Transcripts; File P1423, Minnesota Historical Society, St. Paul, Minnesota

Books
Anderson, Gary & Woolworth, Alan, Through Dakota Eyes (Minn. Historical Society, 1988)
Carley, Kenneth, The Sioux Uprising of 1862 (Minn. Historical Society, 1976)
Fearing, Jerry, The Picture History of the Minnesota Sioux Uprising (St.Paul Pioneer Press, 1962)
Folwell, William, A History of Minnesota (Vol. ll)(Minn. Historical Society, 1924)
Gilman, Rhoda, The Story of Minnesota's Past (Minn. Historical Society, 1989)
Heard, Isaac, History of the Sioux Wars and the Massacres of 1862 and 1863 (1864)
Meyer, Roy, History of the Santee Sioux (Nebraska Press, 1967)
Nix, Jacob, The Sioux Uprising in Minnesota, 1862: Jacob Nix's Eyewitness History (First published in German in 1887, republished Max Kade German-American Center in English in 1994)
Saterlee, Marion, A Detailed Accout of the Massacre by the Dakota Indians of Minnesota in 1862 (1923)
Schultz, Duane, Over the Earth I Came: The Great Sioux Uprising of 1862 (St. Maarten Press, 1993)
Whipple, Bishop Henry, Lights and Shadows of a Long Episcopate (MacMillan, 1902)

Legal Periodicals
Chomsky, Carol, The United States--Dakota War Trials: A Study in Military Injustice, 43 Stanford Law
Review 13 (1990)

Video
KTCA (Twin Cities Public Television), The Dakota Conflict (Narrated by Garrison Keillor)(1992)

Internet
Minnesota Historical Society
www.mnhs.org/market/mhspress/0034.html

KTCA Documentary "Dakota Exile"
www.ktca.org/dakota/index.html

Dakota Conflict Trials Homepage

link below-

www.law.umkc.edu/faculty/projects/ftrials/dakota/dak_biblio.html

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Sioux participants in the battle of the Little Big Horn

www.montana.edu/wwwfpcc/tribes/sioux.html

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Indians in the War

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www.history.navy.mil/library/online/indians.htm

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Dakota Conflict

Timeline of Important Events Memorials & Monuments & Museums

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www.rrcnet.org/~historic/

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Lesson 1.1: Lecture - "A Thoroughly Sordid Affair"
Readings | Conference Center Discussion


Lecture: A Thoroughly Sordid Affair: The treaties of Traverse des Sioux and Mendota, 1851

link below-

www.hamline.edu/~fjohnson/mncivil/Lesson_1.1.html

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History
Prairie Island members are descendants of Mdewakanton and Wahpekute Bands of Eastern Dakota, also known as the Mississippi or Minnesota Sioux, who were parties to treaties with the United States from 1805 to 1863. These treaties ceded Dakota land in Minnesota and surrounding states. In August 1862, fighting erupted between the Dakota and white settlers because the Dakota were not receiving their annuity payments for selling their lands and were struggling to survive. This was known as the Dakota Conflict, resulting in the deaths of many Dakota and whites. Thirty-eight Dakota were hanged in Mankato in December 1862 upon the order of President Abraham Lincoln.

link below-

stereotype.drumhop.com/lodge/PF_and_SG_Chap_1.html

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Removal of the Sioux and Winnebago Indians. "Most Minnesotans were so enraged over the Indian war that they were not satisfied even by the mass hanging of thirty-eight Sioux. They demanded that the Indians who had escaped to roam the prairies of Dakota Territory be pursued and punished and that all the captured Sioux be banished from the state -- the 1,700 or so peaceful Indians, mostly women and children, confined near Fort Snelling as well as the 800 or more men imprisoned at Mankato who had been convicted by the commission but not executed.


"Incited by a resentful press, white Minnesotans were not disposed to distinguish between hostile and friendly Indians. A further indication of this unreasoning attitude was the concerted effort to remove the peaceful Winnebago Indians from their reservation in Blue Earth County to some place beyond the state's borders. The Winnebago had taken little or no part in the Sioux War and had already suffered several removals in the past. The fact that they lived on choice farm lands coveted by the whites raises a presumption that the settlers may well have been prompted by economic motives, coupled with fear and prejudice, in wanting to get rid of the unfortunate Winnebago.


"Political leaders echoed (and at times fanned) demands for Indian removal. As early as September 9, 1862, Governor Ramsey had declared that The Sioux Indians of Minnesota must be exterminated or driven forever beyond the borders of the State. He also called for abrogating all Sioux treaties and using annuity money due the Indians to reimburse white victims of the Dakota War. Congress eventually accepted this suggestion, appropriating $200,000 in an act passed on February 16, 1863, and an additional $1,170,874 in 1864. A commission was set up to distribute Indian money for claims, many of which were criticized for being extravagant. Thousands of dollars, for example, were claimed for damage to rutabagas in the fields. One factor among many difficult to assess was the extent of damage done to abandoned farms by plundering white men and women for which the Indians received the blame.


"But many people in the 1860s were more concerned about Indian relocation than about depredations. On December 16, 1862, Minnesota Senator Morton S. Wilkinson and Congressman William Windom introduced bills for the removal of both the Sioux and the Winnebago. The Winnebago act became law on February 21, 1863, and the Sioux act on March 3. Worded in general terms, the acts specified that the Indians were to be relocated on unoccupied land well adapted for agricultural purposes but beyond the limits of any state and that money derived from the sale of their old reservation lands should be invested for the tribes' benefit.


"Congress appropriated only about $50,000 to transfer the Sioux and a like amount for the Winnebago. Acting for the president, Dole, commissioner of Indian affairs, and John P. Usher, new secretary of the interior, decided to locate both tribes on the Missouri River within a hundred miles of Fort Randall in Dakota Territory. This site could be supplied by river and would permit the Fort Randall garrison to guard and contain the Indians. Specific arrangements were left to Clark W. Thompson, superintendent of Indian affairs for the northern district, which included Minnesota. Like Agent Galbraith before him, Thompson was a Republican political appointee." The Sioux Uprising of 1862, p. 76


Concentrating the Chippewa Reservations. "The gathering of scattered bands of Indians into a tribal group and the placing of them on a single reservation was a policy adopted in early times and followed with some consistency in the West. As the reader knows, the Dakota were segregated on their ill-shaped reservations along the upper Minnesota River under the operation of the treaties of 1851, and in 1855 the scattered bands of Winnebago were finally located on their Blue Earth Reservation. The Indian office and friends of the Indians believed that the concentration of the Chippewa bands residing on the eight reservations assigned to them in 1855 would be desirable. A concentration treaty was negotiated at Washington on March 11, 1863, in which the Mississippi bands agreed to abandon their five scattered reservations in exchange for a single greater reservation surrounding the three reservations occupied by the Pillagers and allied bands at Cass, Leech, and Winnibigoshish lakes. The Chippewa were represented at the negotiation by Henry M. Rice, who had finished his term in the United States Senate on March 3." A History of Minnesota, Vol. IV, pp. 192-93


The Sioux Prisoners at Mankato. "When navigation opened on the Mississippi River in the spring of 1863, the first Dakota people to be transported from Minnesota were the prisoners at Mankato. During the winter the prison was one great school, said missionary Riggs, because he and the convicts who had attended mission schools helped the other prisoners learn to read and write in their own language. The prison also was an active church; Dr. Williamson and others conducted frequent services and prayer meetings. Lacking access to their medicine men, the Sioux became praying and hymn-singing Christians. Missionaries Williamson and Gideon H. Pond baptized more than 300 prisoners, 274 of them on one day, February 8, 1863


"Fearful of possible mob violence, Commissioner Dole tried to keep secret the arrangements for the prisoners' transfer from Mankato to military barracks at Camp McClellan near Davenport, Iowa. Although Mankatoans knew by mid-April that the prisoners would be leaving soon, they were not aware of the exact departure date until April 21, when the steamboat Favorite docked on its return from an upriver trip to Fort Ridgely. The next morning, soldiers of the Seventh Minnesota Regiment kept the crowd away by forming two lines through which the Sioux could pass unmolested from the log prison to the boat. Fifteen to twenty women who had been cooks and housekeepers for the prisoners boarded first, followed by forty-eight men who had been acquitted of formal charges, and then by the convicts chained in pairs. A military escort of eighty-five men from the Seventh regiment's Company C accompanied them. The Indians sang hymns and conducted devotional services as the Favorite made its way down the Minnesota River to Fort Snelling, where most of the women and all of the forty-eight acquitted men were hurriedly put ashore to join the uncomfortable camp of the 1,700 Sioux who had been there all winter. The boat took the others down the Mississippi to a prison at Davenport without further incident." The Sioux Uprising of 1862, pp. 77-78

more reading on links

www.renne.com/Paternal/PedSfam1.html

www.renne.com/Paternal/PedSfam2.html


This came from here in my search of the files link below


www.renne.com/Paternal/?M=A