Sunday, May 15, 2022

The Impact of Shame and Post Traumatic Stress Disorder

 


            Shame and Post Traumatic Stress Disorder (PTSD) can have long-lasting and devastating consequences. Shame can include these facets: a feeling of dishonor, unworthiness, embarrassment and regret.  Persons who bear the ill effects of PTSD vacillate between avoidance and denial, coupled with a psychic numbness. They can experience serious reactions to triggers tied with past trauma.  These reactions may include, but are not limited to, disassociation, fears, phobias, insomnia, and intrusions in the form of chronic or acute intense emotions and thoughts. Shame and PTSD can lead to the impairment of everyday functioning.

            Individuals who are suffering from PTSD can also experience a feeling of detachment; lose interest in life, daydream, and display a constricted effect and oftentimes abuse drugs and/or alcohol. The constricted effect involves an individual not letting anyone get close to them because they are having difficulty with intimacy.  These individuals become hypervigilant, on edge, and are usually exposed involuntarily to intrusive mental images and thoughts. Inability to concentrate and/or sleep may befall these individuals. They may obsess about a specific stressor, cry with little or no provocation, and can be startled or aroused negatively by the slightest reminder of the trauma. 

They have difficulty distinguishing feelings of guilt, shame and anger, and often go through stages associated with grief without resolution. The severity of the disorder is lessened if the trauma was caused by nature.  Intentionally imposed human traumas are considered to be the most damaging. 

            Many Indian people have been inflicted with intentional acts of violence and abuse as adults and children.  The boarding and residential schools were laced with episodes of such harmful acts.  Harold said he was glad he was not a big boy. The larger boys were often hauled off during the night to satisfy the lustful urges of the caregivers at the residential school he attended in Canada. Sexual abuse can have long lasting devastating effects on one’s psyche. Indian people were referred to as “dirty savages.”   They were perceived as being less than human, deserving of no respect or kindness. 

            During a tour of the Algoma University Site, formerly the site of the Shenwauk Residential School in Sault Ste. Marie, Ontario, it was reported that children who lost peers to illness or other causes were required to haul the bodies of their dead peers to the grave site.  Children were beaten and punished severely in front of their peers at the residential and boarding schools.  Yulanda stated the hair on one side of her head is thinner, because she was not good at math and was severely punished by having her hair pulled in front of the class for not knowing how to solve math problems correctly at the blackboard. Yulanda has refused promotions within the tribe that she is employed at because she would have been expected to manage budgets. Anything to do with math has caused Yulanda concern and she refuses to place herself in positions in which she may be expected to work with math problems of any kind.

Other causes related to PTSD include additional intentional human actions such as combat; witnessing physical, emotional and sexual abuse; a hostage situation; terrorism; witnessing a homicide; participating in violence/atrocities; death threats; witnessing parents’ fear reactions; and criminal assault. Other sources of stress are related to unintentional accidents and disasters, such as fires, explosions, nuclear disasters, and building collapses. Acts of nature and natural disasters can also be a cause of PTSD. Shame can produce many of the same characteristics as PTSD and some dissimilar symptoms. Shame is not a natural state and is a representation of moral conflict strongly associated to fear.  Remaining in a constant influx of fear deters one from moving past the moral dilemmas he or she may be facing.  Circumstances such as when someone feels as if they have behaved immorally or are deficient as a human being can lead to feelings of shame, which sets the stage for fear. Facing fears can be scary, to say the least, and most people would rather avoid those unpleasant feelings. 

            Kent reported he was locked in the basement at the Holy Childhood Boarding School when he got into a scuffle over a chair with another child. It was Saturday evening and the children were about to watch a movie. A child, who was favored by one of the nuns, wanted a specific chair, and Kent wanted to sit on the same chair.  Ultimately, the favored child got his wishes met, and Kent was sent to sit on the basement stairs alone in the dark while the others watched the movie. This event had a twofold outcome, not only associated with his fears, but also contributing to his sense of worth.  Because he was not the favored one, he may have considered himself worth less than the other child. Additionally, he stated he now has a fear of the dark and attributes this fear to the basement incident and being forced to sit in the dark. 

Kent has developed his sense of self through his experiences at the boarding school, as well as time spent with his grandparents when he was released from the boarding school for the summer. He somehow managed to keep a foothold in two worlds, the traditional and the Euro-American worlds. Other individuals were not as able to hold onto part of their Native American culture and developed false identities to appease the dominant culture. 

A great number of individuals struggle daily with feeling something vital is missing from their lives, and they just cannot put their finger on it. The children who attended the boarding and residential schools were issued uniforms or wore donated clothing. This created a sense of sameness. They lost the individuality they possessed when they resided with their parents and other tribal caregivers, who often fostered their individuality. They lost their given names and were given Euro-American names. Their hair was cut short because long hair was considered to belong to savages. Eventually, they lost all semblance of who they were before entering the boarding and residential schools. They became strangers to themselves, without any hope of a bright future.

Individuals develop false identities when they change themselves to what they think others want or have forced them to be. They define themselves by the roles and positions in their lives. The children who were placed in these schools were forced to live under the care of strangers, some very cold and cruel. The role and purpose of many Indian people was determined by the Euro-Americans.  How the individual has chosen to adjust to the losses affects the redefinition of their lives.[i]

            Some people believe that many individuals use the past as a crutch and an excuse to associate problems such as alcoholism to the hardships they have faced and continue to face today. However, contrary to that belief, these substances have been used as a means of dealing with the pain surfacing in their lives as a result of past and current trauma experienced by them and their predecessors. Oftentimes, substance abuse and PTSD go hand in hand. 

            One common denominator exists in regards to addictive behaviors. Addictions are used to achieve detachment from feelings. Detachment lessens the feelings of pain.  In other words, individuals were and continue to be self-medicating. With the progression of their addictions, individuals feel more and more detached from their feelings of shame and other uncomfortable feelings. The use of alcohol and other substances can help with suppressing anxiety. People oftentimes experience inhibition towards behaviors that may be construed as immoral while they are under the influence of alcohol and

other substances and thus are subjected to more feelings of shame when they are sober if they are made aware of their actions.

PTSD rates have revealed a strong correlation to health and social problems, which permeates both tribal and other veteran groups. The number of Indian people suffering from substance abuse was vastly similar to other veteran populations.  Alcoholism rates in tribal communities can be consistently related to the level of combat experience of tribal people. During recent studies, it was confirmed that at least 60 percent of all Vietnam combat veterans suffer from a variety of symptoms of PTSD to some extent. Vietnam veterans have reported that they have had frequent headaches with no explainable reason, acute and/or chronic bouts of depression, extreme nervousness, anger and rage, heightened startle responses, sleep intrusions and flashbacks of traumatic events. [ii]

Problems associated with their combat experience have manifested in antisocial behaviors, substance abuse, and an inability to sustain close personal relationships with friends, spouses, or family. Divorce and suicide rates associated with Vietnam veterans are above average in comparison to the same age group of nonveterans.  During the Vietnam War, two percent of the troops who served in Vietnam were Native Americans.  At that time, Native Americans encompassed less than one percent of the entire U.S. population. The number of Native American veterans in combat doubled the number of the general population. Enlistment rates for tribal members who have resided on the reservations have proven to be twice the national average, and these recruits have often served on the front lines. [iii]

“Being a warrior in Vietnam involved performing a large number of duties, as well as numbing oneself to the overwhelming fatigue, the drudgery, the almost unbelievable filth of living in the bush, the shock of seeing horrible wounds and looking upon dead bodies, and one’s own fear of becoming a casualty… Their ancestors had been correct in viewing warfare as a mysterious disruption in the natural order and that without proper spiritual preparation, the horrors of war would certainly scar their very souls forever… Military training had not really prepared them for the total experience of Vietnam.”[iv] As a result, many tribal men who fought in Vietnam are suffering from PTSD and many are not receiving treatment for this disorder.

            PTSD can lead to strong feelings of anxiety, which can be reactivated by external and internal triggers associated with overwhelming events. The overwhelming event will be played out in restless sleep patterns, irritability, outbursts of anger, difficulty concentrating, memory deficits, hypervigilance, feelings of vulnerability, fear of repetition of harmful events, looking over one’s shoulder due to the anticipation of disaster, and being overprotective of loved ones.

            Along with these symptoms, the person suffering from PTSD may also demonstrate avoidance techniques to escape all reminders of the trauma. Impaired social and occupational functioning may occur as a result of avoiding people, specific situations, or by bouts of anger. These symptoms can lead to physical ailments, such as elevated blood pressure, sweating, cold and sweaty hands, and elevated heart rate, which can take its toll on an overly sensitive nervous system.

            Treatment of PTSD may include systematic desensitization involving gradual exposure to the terrifying event or item.  Other methods involve the development of positive coping strategies, cognitive/behavioral treatment, psychodynamic psychotherapy, hypnosis, pharmacotherapy, group and various forms of individual therapy, in-patient treatment, psycho-social rehabilitation techniques and creative art therapies.  A host of treatments for PTSD exist, and many of these can be provided with results occurring within six to 12 weeks.  The first order of business is to recognize and bring to the forefront the possibility that many Indian people may be experiencing untreated PTSD and shame issues. The issues tied with PTSD and shame is often overlooked and goes untreated.

            Individuals living in a state of imbalance must get to the bottom of things to address any unresolved issues. For example, worth may have been determined by how much a person does for others. Often this belief was instilled by parents and was passed down from one generation to the next. Hence, the individuals inflicted with shame issues do not see themselves as worthy unless they are doing something for others, and as a result they seriously neglect taking care of themselves in the process. Once these individuals get to the bottom of why they feel unworthy most of the time, they can heal from the shame these faulty beliefs have caused.  A massive amount of tribal people have been exposed to or have experienced sexual, physical, and emotional abuse.  The long-lasting negative consequences of shame and PTSD can lead to an inability to carry out everyday activities. 

 

 

 



[i] Steffen described seven sources of shame.  These included faulty learning, excessive negative feedback, poor decision-making, being a victim of circumstance, false identity, inaccurate perceptions, and loss of social status or recognition.  In regards to faulty learning, sometimes the wrong information was received or untrue information was believed to be true.  Excessive negative feedback referred to being told on several occasions that they, as children and adults, were unworthy or incompetent.  An inability to believe in one’s capabilities may lead to difficulty of making sound decisions. Being the victim of circumstance referred to someone whom expected bad circumstances to continue because they have occurred in the past. This state of affairs has been tied with the feelings of constant gloom and doom about the future and is closely tied with shame.  Steffen, C. (1999).  Dancing Through the Darkness: The Cognitive Treatment of Shame.  Illinois:  Reaching Potentials Press.

[ii] Holm, T. (1996). Strong Hearts Wounded Souls: Native American Veterans of the Vietnam War. Texas: University of Texas, 8-11.

[iii] Ibid, 8-11.

[iv] Ibid, 139.

Laughter is the Best Medicine

 

 

 

Reprinted with permission for personal or non-profit use. Visit www.helpguide.org to see the article with links to related articles.  © Helpguide.org. All rights reserved.

This material is for information and support; not a substitute for professional advice.

 

 

Reprinted with permission for personal or non-profit use. Visit www.helpguide.org to see the article with links to related articles.  © Helpguide.org. All rights reserved.

This material is for information and support; not a substitute for professional advice.

Laughter is the Best Medicine

The Health Benefits of Humor and Laughter

Humor is infectious. The sound of roaring laughter is far more contagious than any cough, sniffle, or sneeze. When laughter is shared, it binds people together and increases happiness and intimacy. In addition to the domino effect of joy and amusement, laughter also triggers healthy physical changes in the body. Humor and laughter strengthen your immune system, boost your energy, diminish pain, and protect you from the damaging effects of stress. Best of all, this priceless medicine is fun, free, and easy to use.

In This Article:

Laughter is strong medicine for mind and body

“Your sense of humor is one of the most powerful tools you have to make certain that your daily mood and emotional state support good health.”

~ Paul E. McGhee, Ph.D.

Laughter is a powerful antidote to stress, pain, and conflict. Nothing works faster or more dependably to bring your mind and body back into balance than a good laugh. Humor lightens your burdens, inspires hopes, connects you to others, and keeps you grounded, focused, and alert.

With so much power to heal and renew, the ability to laugh easily and frequently is a tremendous resource for surmounting problems, enhancing your relationships, and supporting both physical and emotional health.

Laughter is good for your health

  • Laughter relaxes the whole body. A good, hearty laugh relieves physical tension and stress, leaving your muscles relaxed for up to 45 minutes after.
  • Laughter boosts the immune system. Laughter decreases stress hormones and increases immune cells and infection-fighting antibodies, thus improving your resistance to disease.
  • Laughter triggers the release of endorphins, the body’s natural feel-good chemicals. Endorphins promote an overall sense of well-being and can even temporarily relieve pain.
  • Laughter protects the heart. Laughter improves the function of blood vessels and increases blood flow, which can help protect you against a heart attack and other cardiovascular problems.

The Benefits of Laughter

Physical Health Benefits:

  • Boosts immunity
  • Lowers stress hormones
  • Decreases pain
  • Relaxes your muscles
  • Prevents heart disease

Mental Health Benefits:

  • Adds joy and zest to life
  • Eases anxiety and fear
  • Relieves stress
  • Improves mood
  • Enhances resilience

Social Benefits:

  • Strengthens relationships
  • Attracts others to us
  • Enhances teamwork
  • Helps defuse conflict
  • Promotes group bonding

Laughter and humor help you stay emotionally healthy

Laughter makes you feel good. And the good feeling that you get when you laugh remains with you even after the laughter subsides. Humor helps you keep a positive, optimistic outlook through difficult situations, disappointments, and loss.

More than just a respite from sadness and pain, laughter gives you the courage and strength to find new sources of meaning and hope. Even in the most difficult of times, a laugh–or even simply a smile–can go a long way toward making you feel better. And laughter really is contagious—just hearing laughter primes your brain and readies you to smile and join in on the fun.

The link between laughter and mental health

  • Laughter dissolves distressing emotions. You can’t feel anxious, angry, or sad when you’re laughing.
  • Laughter helps you relax and recharge. It reduces stress and increases energy, enabling you to stay focused and accomplish more.
  • Humor shifts perspective, allowing you to see situations in a more realistic, less threatening light. A humorous perspective creates psychological distance, which can help you avoid feeling overwhelmed.

The social benefits of humor and laughter

Humor and playful communication strengthen our relationships by triggering positive feelings and fostering emotional connection. When we laugh with one another, a positive bond is created. This bond acts as a strong buffer against stress, disagreements, and disappointment.

Laughing with others is more powerful than laughing alone

Shared laughter is one of the most effective tools for keeping relationships fresh and exciting. All emotional sharing builds strong and lasting relationship bonds, but sharing laughter and play adds joy, vitality, and resilience. And humor is a powerful and effective way to heal resentments, disagreements, and hurts. Laughter unites people during difficult times.

Using humor and laughter in relationships allows you to:

  • Be more spontaneous. Humor gets you out of your head and away from your troubles.
  • Let go of defensiveness. Laughter helps you forget judgments, criticisms, and doubts.
  • Release inhibitions. Your fear of holding back and holding on are set aside.
  • Express your true feelings. Deeply felt emotions are allowed to rise to the surface.

Laughter and Relationships

Mutual laughter and play are an essential component of strong, healthy relationships. By making a conscious effort to incorporate more humor and play into your daily interactions, you can improve the quality of your love relationships— as well as your connections with co-workers, family members, and friends.

Read: Playful Communication in Relationships: The Power of Laughter, Humor, and Play

Bringing more humor and laughter into your life

Anyone can join the laughter movement. All it takes is a willingness to risk some loss of control. The timid may start with a few shy giggles. The courageous may jump in with deep belly laughter. A sense of humor is not required. There’s more than enough stress to go around and absurdity abounds in our daily lives. All we have to do is believe, let go, clap our hands and laughter will live again. So will we. Laughter is feeling deeply which allows us to live fully.

Source: We Need to Laugh More, Enda Junkins, LMFT.

Laughter is your birthright, a natural part of life that is innate and inborn. Infants begin smiling during the first weeks of life and laugh out loud within months of being born. Even if you did not grow up in a household where laughter was a common sound, you can learn to laugh at any stage of life.

Begin by setting aside special times to seek out humor and laughter, as you might with working out, and build from there. Eventually, you’ll want to incorporate humor and laughter into the fabric of your life, finding it naturally in everything you do.

Here are some ways to start:

  • Smile. Smiling is the beginning of laughter. Like laughter, it’s contagious. Pioneers in “laugh therapy,” find it’s possible to laugh without even experiencing a funny event. The same holds for smiling. When you look at someone or see something even mildly pleasing, practice smiling.
  • Count your blessings. Literally make a list. The simple act of considering the good things in your life will distance you from negative thoughts that are a barrier to humor and laughter. When in a state of sadness, we have further to travel to get to humor and laughter.
  • When you hear laughter, move toward it. Sometimes humor and laughter are private, a shared joke among a small group, but usually not. More often, people are very happy to share something funny because it gives them an opportunity to laugh again and feed off the humor you find in it. When you hear laughter, seek it out and ask, “What’s funny?”
  • Spend time with fun, playful people. These are people who laugh easily–both at themselves and at life’s absurdities–and who routinely find the humor in everyday events. Their playful point of view and laughter are contagious.
  • Bring humor into conversations. Ask people, “What’s the funniest thing that happened to you today? This week? In your life?”

Creating opportunities to laugh

·         Watch a funny movie or TV show.

·         Go to a comedy club.

·         Read the funny pages.

  • Seek out funny people.
  • Share a good joke or a funny story.
  • Check out your bookstore’s humor section.
  • Host game night with friends.
  • Play with a pet.
  • Go to a “laughter yoga” class.
  • Goof around with children.
  • Do something silly.
  • Make time for fun activities (e.g. bowling, miniature golfing, karaoke).

Developing your sense of humor: Take yourself less seriously

One essential characteristic that helps us laugh is not taking ourselves too seriously. We’ve all known the classic tight-jawed sourpuss who takes everything with deathly seriousness and never laughs at anything. No fun there!

Some events are clearly sad and not occasions for laughter. But most events in life don’t carry an overwhelming sense of either sadness or delight. They fall into the gray zone of ordinary life–giving you the choice to laugh or not.

Ways to help yourself see the lighter side of life:

  • Laugh at yourself. Share your embarrassing moments. The best way to take ourselves less seriously is talk about times when we took ourselves too seriously.
  • Attempt to laugh at situations rather than bemoan them. Look for the humor in a bad situation, the irony and absurdity of life. This will help improve your mood and the mood of those around you.
  • Surround yourself with reminders to lighten up. Keep a toy on your desk or in your car. Put up a funny poster in your office. Choose a computer screensaver that makes you laugh. Frame photos of you and your family or friends having fun.
  • Keep things in perspective. Many things in life are beyond our control—particularly the behavior of other people. While you might think taking the weight of the world on your shoulders is admirable, in the long run it’s unrealistic, unproductive, unhealthy, and even egotistical.
  • Deal with your stress. Stress is a major impediment to humor and laughter.
  • Pay attention to children and emulate them. They are the experts on playing, taking life lightly, and laughing.

Checklist for lightening up

When you find yourself taken over by what seems to be a horrible problem, ask these questions:

  • Is it really worth getting upset over?
  • Is it worth upsetting others?
  • Is it that important?
  • Is it that bad?
  • Is the situation irreparable?
  • Is it really your problem?

Using humor and play to overcome challenges and enhance your life

The ability to laugh, play, and have fun with others not only makes life more enjoyable–it also helps you solve problems, connect with others, and be more creative. People who incorporate humor and play into their daily lives find that it renews them and all of their relationships.

Life brings challenges that can either get the best of you or become playthings for your imagination. When you “become the problem” and take yourself too seriously, it can be hard to think outside the box and find new solutions. But when you play with the problem, you can often transform it into an opportunity for creative learning.

Playing with problems seems to come naturally to children. When they are confused or afraid, they make their problems into a game, giving them a sense of control and an opportunity to experiment with new solutions. Interacting with others in playful ways helps you retain this creative ability.

Here are two examples of people who took everyday problems and turned them around through laughter and play:

Roy, a semi-retired businessman, was excited to finally have time to devote to golf, his favorite sport. But the more he played, the less he enjoyed himself. Although his game had improved dramatically, he got angry with himself over every mistake. Roy wisely realized that his golfing buddies affected his attitude, so he stopped playing with people who took the game too seriously. When he played with friends who focused more on having fun than on their scores, he was less critical of himself. Now golfing was as enjoyable as Roy hoped it would be. He scored better without working harder. And the brighter outlook he was getting from his companions and the game spread to other parts of his life, including his work.

Jane worked at home in her apartment complex designing greeting cards, a job she used to love but now felt routine. Two little girls who loved to draw and paint lived next door. Eventually, Jane invited the girls in to play with all the art supplies she had. At first, she just watched, but in time she joined in. Laughing, coloring, and playing pretend with the little girls transformed Jane’s life. Not only did playing with them end her loneliness and mild boredom, it sparked her imagination and helped her artwork flourish. Best of all, it rekindled the playfulness and spark in Jane’s relationship with her husband.

As laughter, humor, and play become an integrated part of your life, your creativity will flourish and new discoveries for playing with friends, coworkers, acquaintances, and loved ones will occur to you daily. Humor takes you to a higher place where you can view the world from a more relaxed, positive, creative, joyful, and balanced perspective.

 

 

 

 

Bear River Massacre

 


            The massacre of members of the Northwest Band of Shoshone Indians preceded many of the more infamous massacres such as the Sand Creek and Wounded Knee Massacres. It did not get the recognition it deserved as a devastating event for the Shoshone people.  The massacre occurred on January 29th, 1863 along the Bear River in what is now southern Idaho.  The Civil War was grabbing the headlines and most likely this matter received a paragraph at most in the biggest newspapers, if mentioned at all.  The circumstances leading up to the massacre have become all too commonplace in the history of the Native Americans during the latter half of the nineteenth century.  In detailing the history and development of this massacre “facts” from both sides were presented.  In the end as many as 400 tribal members lost their lives.

            The Shoshone were spread out in the area known as the Great Basin, a region surrounded by the Wasatch Mountains to the east, the Sierra Nevada to the west, and the Snake River Plain to the north.  The Great Basin included most of Nevada, half of Utah, and sections of Idaho, Wyoming, Oregon, and California.  Cultural similarities existed between the different bands that spread over the territory but differences in life styles were also present. The Eastern Shoshone led by Chief Washakie relied extensively on the use of horses which enabled them to travel to the Wyoming territory and hunt buffalo more so than other Sho-shone bands.  Bands living near certain rivers utilized fish more widely in their diet.  Those living in the area north of the Great Salt Lake had access to wide-ranging grassy plains; these grasses yielded large amounts of seeds which were harvested and used in their diet which provided an important food staple during the winter months.  Other important food items included berries, roots and small game.  The Great Basin was also the location where the California Trail passed through with a branch of the Oregon Trail a short distance from present day Salt Lake City.

            Shoshone exposure to white emigrants increased in the 1840’s as traffic on the California and Oregon Trails amplified the degree of contact related to distance a particular band lived from the trail.  Eventually trading posts were built and there was limited trade with fur trappers and fur traders prior to expansion in California.  Initially, the interaction between whites and Indians was friendly.  In some circumstance’s migration expanded eastward from California as gold in California became scarcer and new gold mines opened in the Great Basin area.

            In 1847 a large group of Mormons settled in Utah.  This group was led by Brigham Young from Illinois.  They wanted to escape persecution by settling in the Mexican Territory.  Unfortunately, Mexico lost this territory shortly after settlement and the Mormons were once again in an area under United States government control.  Additional Mor-mon emigrants continued to settle in the Utah Territory and with this, pressure was put on resources utilized by the Shoshone.  Heber C. Kimball, a church leader, believed in Mormon “Manifest Destiny” and was known to have said “We won’t pay for land.  Land belongs to Our Father in Heaven.  We expect to plow it and plant it” (Madsen, 1985).  As early as 1849 Brigham Young sent men to chastise the Indians who were stealing and killing cattle although this was supposed to conflict with his beliefs as outlined in the Book of Mormon (Madsen, 1985).  Over the course of the next 10 to 15 years Young would rather feed the Indians than take punitive action.  As the best regions for farming were exploited by white settlers, Indians became more reliant on being fed by the church community which drained food stores and made the farmers angrier and more aggressive.  Starvation was the norm for many Indians.  Starvation and resentment on the part of the Shoshone only enhanced their desperation leading to further theft of crops and cattle by some of the Shoshone as they were in survival mode.  In addition to starvation, the natives were also plagued by diseases such as cholera, measles and small pox.

            Patrick E. Connor was born in 1820 and immigrated to the United States at the age of 12 from Ireland.  He initially joined the army at the age of 18 and often returned to service when not focusing on entrepreneurial interest.  When the Civil War began, he joined the Union Army while living in California and was made a Colonel in charge of the 3rd California infantry.  Their orders were to protect the mail routes and telegraph lines in the western territory.  He eventually made his way to Salt Lake City in the Utah Territory where he ordered his men to build Fort Douglas.  Serving in this capacity left Connor and his men dismayed as they would have preferred to be fighting traitors in the east.  Plans were made to confront the group of Indians who resided at Bear River to qualm the fears and concerns of the white settlers.

 

            Colonel Patrick E. Connor’s Version of the Bear Creek Massacre.

            Word was received the Indians responsible for the recent attack on miners, massacre of emigrants during the past summer and generally wreaking havoc on the mail system. They were settled for the winter to the north approximately 140 miles or so away in the area called Bear River. Connor notified the district marshal of his intent to arrest Chiefs Bear Hunter, Sagwich and San Pitch at this location but had no intent on taking prisoners.  He was welcome to accompany his regiment if the marshal wished.

            They left Fort Douglas four days prior to the event with 220 California volunteers.  The group was divided into one larger and one smaller group; the smaller group was to lead so if detected, would be perceived as less threatening.  Men were mounted on horses and had several small cannons in tow.  Conditions were harsh and temperatures bitter but the men focused on the mission.  The regiment set camp the night before the encounter approximately 10 miles from the Indian encampment.  The plan called for the small group to depart around 2:00 in the morning with the larger group to follow an hour later, to engage the Indians at sunrise.

            The men were ordered to surround the camp and attack.  The battle ensued as the Indians awoke and vacated their lodges.  Claims were made by some of the men that the Indians were waving the scalps of white women trying to antagonize the soldiers.  They had the upper hand initially so the troops were required to change tactics.  At this point some of the Indians started to flee and they shot them while they swam in the icy water.  The battle lasted for almost four hours, until 10:00 in the morning.  The men experienced further suffering due the cold and wet conditions.

            His best estimate was they were up against 300 heavily armed warriors with ample amounts of ammunition.  In the end, he believed they killed 224 including Chiefs Bear Hunter, Sagwich and Leight.  Connor was unable to make an accurate count because of the need to get his wounded men to more hospitable conditions. He was sure some of them would have mobility issues the rest of their lives due to frostbite.  They left the remaining 160 or so women and children with a small amount of provisions. 

     Mae Timbimboo’s, a Shoshone Oral Historian, Version of the Bear River Massacre

            The land along the Bear River was a desirable location to spend the winter as it was centrally located in the Shoshone territory and it had a natural depression, willows and other vegetation which provided natural protection from the wind or storms.  It also had natural hot springs which served as a water source during cold conditions.  Early in January 1863 a gathering of thousands of Shoshone people met to participate in the Warm Dance, a common occurrence to give thanks and appeal to the Creator for warmer conditions.  Games, winter sports and other methods of having fun occurred.  At its conclusion many of the visiting guesst departed. 

            The arrival of the soldiers was expected by the Indian people. Tin Dup had a dream on January 27, 1863 which predicted the tragedy. He shared his dream and as a result left the following day with close to 40 tribal members. Chief Sagwich was warned by an acquaintance that settlers in the area were working with Colonel Conner to fix things once and for all.  Sagwich was aware of the problems being caused by a small group of Indians.  The stories told in the native history specifically name those responsible for causing problems for the white settlers such as the attack on miners, the killing of emigrants and messing with the mail. Indians whom were not a part of the Northwest band and were not present at Bear River (Parry, 2019).

            On the morning of January 29, 1863 Chief Sagwich arose early as he usually did.  He exited his lodge and observed an approaching haze. He knew the steam was rising off the horses and soldiers.  He called for all those sleeping to wake up and gather their weapons. They grabbed what was available; bow and arrow, tomahawks and a few rifles.  Sagwich gave orders not to shoot first hoping Conner would ask for those responsible to be turned over. This did not happen.  The soldiers attacked without notification of their intentions shooting men, women, children and babies.  Indians tried to escape by jumping in the river and heading for cover.  Some hid under the river bank in hopes of staying safe.  The story noted that one woman hiding under the bank was forced to kill her crying baby so as not to give away their location.  The snow was covered in blood.  Chief Bear Hunter suffered the most. He was shot, kicked, tortured and finally finished by a glowing hot bayonet driven from ear to ear.  He never cried out.  Chief Sagwich managed to escape, contrary to Colonel Connor’s report on events.  Word of the massacre prompted the church to send 3 men from Franklin, a nearby town, to evaluate the site.  By their count and report, 400 Indians were dead.  It is thought that perhaps Conner’s count was only of men. The massacre was probably the largest to have ever occurred in the United States.

            Colonel Conner went on to be promoted and was regarded as a hero. In ensuing years  Connor’s instructions to his troops regarding encounters with Indians was to “kill every Indian over 12 years old” (Parry, 2019).

            The Bear River Massacre wasn’t the first tragedy to strike the Indians of this country and certainly wasn’t to be the last.  The massacre served as an example of recurring events that Native Americans were subjected to by the Americans.  Commonly Native Americans were asked to give up their resources, usually made ill by disease, eventually blamed for taking a stand, forced to move.  The belief in Manifest Destiny in this situation even crossed religious/moral obligations as the Mormon colonists disregarded their “values” to attain their objective.  The Shoshone, who survived the massacre, dispersed to find places where they could begin again. Many of the Shoshone people such as Chief Sagwich joined the Church of Latter-Day Saints.  For the most part this didn’t enhance the quality of life for those who agreed to assimilate and often they were once again forced from their land.

 

    

 

 

 

Transcontinental Railroad Colonization

 


Railroad colonization led to prosperity for the Americans while many Native Americans lost their livelihoods and lives. Military officers viewed the railroad as a method of transporting troops to various locations to take control of or exterminate Native Americans. Railroads gave them the upper hand. The buffalo had to move to avoid railroad construction which interfered in the lives of the Plains Indians. The acquisition of horses made hunting buffalo and other large animals easier. They depended upon the buffalo for food, clothing, trade, shelter, and so much more. Some tribes, such as the Lakota, looked towards buffalo as a way of guiding their lives. Buffalo carcasses lay rotting on the plains when white men decided to kill the honorable beasts for pelts and out of spite to hurt the Native Americans. Federal laws forced the railroad companies to construct the railroad tracks with time constraints no matter who lived on the property. Treaties laid the groundwork for the decimation of tribal lands. Cultural and language barriers also fed the destruction of the lives of Native Americans. Railroad tracks lined the terrain along the eastern coast since the 1830s with further expansion to the west at a later date. President Lincoln strongly supported the construction of the Transcontinental Railroad and put into place the Pacific Railroad Act to ensure its completion. The Transcontinental Railroad encouraged colonization of western territories by facilitating new settlements on Native American lands.

Before the completion of the transcontinental railroad a trek to the western part of the country meant dangerous crossings over rivers, deserts, and mountains or the traveler(s) would venture around Cape Horn, sail to Central America or cross the Isthmus of Panama while they risked deadly diseases such as yellow fever or malaria. The thought of uniting the country by rail held the interest of many since the locomotive was invented.

            By the 1840s the railway networks extended throughout the East, South, and Midwest. The drive to extend the railway to the Pacific gained momentum. The gold rush and the annexation of California after the Mexican/American War led to even more interest in extending the railway westward. Andrew Jackson supported a railway route that would run through Texas and other southern states. He believed there was less harsh terrain in the southern states. Political parties split concerning their beliefs about a southern or northern railway network.

            During the 1850s Congress ordered surveys to be conducted to determine the best route for the transcontinental railroad. Theodore Judah, a civil engineer who helped build the railroad in California, came on board and promoted a route that went through Nebraska, Wyoming, Utah, Nevada and California. The Sierra Nevada Mountain Range posed a problem. Daniel Strong, a storekeeper, provided Judah with a better route that only involved a gradual rise, a summit and only one mountain. Next investors were sought and this was when the land which the Native Americans lived and hunted came into question (Linda Hall Library, 2012)

            Greenville Dodge, a railroad engineer and later a Union General, met with Lincoln, an aspiring politician, to discuss the building of a transcontinental railroad. Lincoln queried Dodge about possible routes to the west coast. Dodge suggested the railroad should run from Omaha, along the Platte Valley to the Rocky Mountains, over the mountains to join with the railroad coming east from California. Dodge and Lincoln initiated the ultimate construction project of the 19th century. Dodge and Lincoln (until his assassination) continued their support and involvement with the building of the Transcontinental Railroad throughout its completion.

Slavery and then the transcontinental railroad served as Lincoln’s driving force for the country.  During a campaign speech for Illinois state legislature he announced “no other improvement… can equal in utility the railroad” (Ambrose, 2000, page 27).

Four wealthy men agreed to finance a portion of the railroad: Collis P. Huntington and his partner Mark Hopkins (dry goods merchants); Charles Croker and Leland Stanford (wholesale grocers and latter soon to be governor). They paid Judah to survey the route for the railroad. Judah provided a presentation to Congress in October of 1861. The southern states were not privy to the venture because of the Civil War was well underway. President Lincoln vehemently supported the construction of the railroads and convinced a leery Congress to come on board. They felt the expensive venture had the potential to fail due to the mountains and other difficult terrain and waterways. Lincoln sought to make the Transcontinental Railroad a reality by implementing the Pacific Railway Act in 1862 (Linda Hall Library, 2012).

            The Act authorized land grants and governmental bonds which in the beginning amounted to $16,000 for flat land, $32,000. per mile for difficult terrain and $48,000 per mile for mountain construction. The government doled out bonds for every 40-mile increment (Cox, 2015). Deadlines were set and broken concerning the amount of track to be laid in a certain amount of time. Two companies, the Central Pacific Railroad and the Union Pacific Railroad, were involved in the construction of the transcontinental railroad. The federal government set up a portion of the land to be granted to the railroad companies and the rest was allotted to the federal government. The land was divided into townships and the railroad companies were granted the odd number of plots, which resembled a checkerboard. The land granted to the railroads could be sold to white settlers to pay off their debt. Upon sale of said land, the railroads still had mineral rights to the land (Ambrose, 2000). Land that did not belong to them, land that was inhabited by Native Americans. Numerous western tribes faced various hardships such as genocide and depravation because of the building of the Transcontinental Railroad such as the Lakota, Pawnee and Cheyenne.

 

Lakota:

 

            The movement of the buffalo guided the Lakotas’ whereabouts on the Plains. They sought to stay near the buffalo and believed the buffalo taught them how to live life in an honorable and wise way.  The Lakota depended on them for everything from food to clothing. The Lakota lived on the land with a reciprocal relationship formed by the expansiveness of the location itself. It was not like moving from one strange home to another, wherever they were they were at home.

            Over hunting and trapping of beaver led in the drop in value of the beaver pelts and a corresponding switch to the buffalo robe trade. Lakota women supplied furs for the trade. Lakota men rode into buffalo herds and made individual kills. Any claim on a buffalo or something taken from a buffalo occurred through relationships with women. Lakota women’s skills and creative work existed between the Native American expansiveness and the pressures of the global fur trade. White settlers and entrepreneurs killed many buffalo for their skins and left the rest of the buffalo rotting on the Plains. The white settlers killed millions of buffalo for the fur trade.

            The Treaty of Horse Creek established a smaller area on the Plains for the Lakota and the U.S. government granted themselves an area south of the Missouri River, east of the Rockies, and north of New Mexico and Texas. These land allotments gave the federal government the right to construct railroads, military forts and other forms of infrastructure in the above area. As a result of this infringement, the Lakota and American military fought to hold onto their land holdings which went against the Lakota expansiveness techniques of setting up their home wherever the buffalo settled. Angered by the boundaries set regarding their territory they had access to which involved territory at the Platte River, they argued that they needed to hunt as far south as Republican Fork of the Kansas River and the Arkansas River. The federal government ignored their complaints and set up trading posts and military forts throughout the area. The Lakota geared up for battle by moving north and they resupplied their arms by trading with the Red River Metis (Karuka, 2019).

            The land allotted to Native Americans contradicted the land grants to the Union Pacific. “To honor the property claim is to abrogate treaty obligations to honor the treaties would be to dissolve capital claims on territory and resources” (Karuka, 2019, page 67). President Lincoln signed into law the Pacific Railroad Act on July 1, 1862. This act represented a set of property claims that did not reflect reality. U.S. sovereignty served as the basis for the land claims for the railroad. The Union Pacific Railroad Company was financed by 100,000 shares valued at $1,000. The shares reflected Congress’ sovereign claims over lands deemed necessary for the transcontinental railroad which authorized Native American lands as public lands in which the Union Pacific constructed the railroad. The railroad was granted 200 feet on each side of the line for stations and buildings. The law stipulated that the failure of constructing 100 miles of track within two years after the law’s passage with a further requirement of constructing 100 miles each additional year led to the forfeiture of the Union Pacific’s assets.

            A legislative flag was placed on Lakota land on August 17, 1862. Lakota’s eastern relatives rose up against the famine and intrusion in Minnesota and fought to hold onto their land. They surrendered on September 26 and were treated as war criminals. Women, children and elders were held in a concentration camp at Fort Snelling in which approximately 300 people died at this camp. Remaining Lakotas were transported to Davenport, Iowa to be imprisoned. More than a third died while at the prison. Four months later President Lincoln ordered an execution of 38 Lakota men in Mankato, Minnesota which was the largest public execution in the history of the U.S.  Six days after the execution, Lincoln signed the Emancipation Proclamation. An end to slavery occurred while the U.S. government entertained a corrupt territorial expansion which involved theft, occupation and genocide.

            The federal government with the help of the military sought genocide of the Lakota. Wherever the Lakota went when they followed the buffalo, the U.S. army followed them and attacked. William T. Sherman proved to be an ally to the Union Pacific Railroad. Sherman’s interests consisted of having the railroad as a means of military occupation. The military mapped the sites of the Lakota winter camps, in which the army attacked and killed the Native Americans while they were the most vulnerable. They held a multitude of successful campaigns against the Lakota people during the winter months. They were able to do so because they moved troops in subzero temperatures due to the railroad. (Karuka, 2019).

             Reports indicated Native American resistance and theft. Approximately a thousand warriors led by Red Cloud ran away with railroad stock along the Platte River. Greenville Dodge, a military leader, referred to the Union Pacific as an extension of the army. “At any moment I could call into the field a thousand well officered” (Karuka, 2019, page72). The main goal of the military was not management of labor or competition with the Central Pacific Railroad, but the colonization of the lands occurred where the Union Pacific Railroad was located. Captured Confederate soldiers assisted with defending the Union Pacific construction. Sherman believed the railroad served as a threat and destruction of the Lakota tribe. He hoped to move more troops out west to take care of the “Indian Problem.”  Sherman also believed the destruction of the buffalo would destroy the Lakota people (Karuka, 2019).

Red Cloud had different ideas about what he wanted to see for the country. He voiced his hopes by comparing the past to the present. “...the country was filled with traders instead of military posts” (Karuka, 2019, page 77).  He wanted relationships based on reciprocity instead of domination. Instead more treaties were put into place which gave authority to the U.S. government to take even more of their land and place more military posts on their territory. The treaties also encroached on hunting rights. The 1868 Treaty negotiations involved the construction of the Northern Pacific Railroad which went through Lakota lands. Sitting Bull did not take the infringement on their rights to the invasion of their land lightly. His leadership led to the halting of the railroad’s progress. Treaties, Acts and military actions created havoc and ruined the lives of the Lakota. They did not take it laying down. They put up a fight. However, the U.S. military’s mighty fire power, treachery and numbers got the best of the Lakota.

           

Pawnee

 

            The Pawnee resided on amazing and fertile land where farmhouses, barns, and fields filled with wheat, oat, and corn crops existed. The Pawnee managed to maintain their communal relationships based on cooperation in which they extended to the military presence in their territory. Pawnee men served as scouts for the U.S. military and fought against hostile tribes to protect the railroad construction. They also worked on the construction of the Union Pacific Railroad. White settlers also conducted commercialized farming on their land which interfered with their cultural practices. The Pawnee tribe were involved in treaty implementation in which they were promised trade regulation and protection. The Pawnee women, a generous and caring people, kept caches filled with harvested vegetables made available to the village and any neighboring villages if needed which represented the Pawnee mode of relationship. At first, the Pawnee viewed the U.S. army as a powerful ally that could help them fight their long-standing enemies. However, the U.S. government kept taking more and more from them such as land and other resources.         

            The Union Pacific Railroad started laying track from Omaha, Nebraska in 1865. The territory in which Kansas and Nebraska are currently located served as the homeland of the Pawnee people. They numbered at approximately 20,000 when the Transcontinental Railroad was being constructed. Every year the Pawnee traveled up to 500 miles to hunt buffalo on the plains. The Pawnee returned to their villages to harvest their crops and spend the winter. American settlements continued to expand through Pawnee territory and the tribe lost its homeland in Nebraska and were moved to a reservation in Oklahoma (Rex-Atzet, ND).

           

            Grandparents provided vital instruction and guidance to their grandchildren as part of their generational cultural practices. In 1857, in an effort to enhance colonialism, the U.S. government enforced the Pawnee to reside on a reservation through one of the treaties. The Pawnee were subjected to giving up even more of their territory. As part of the treaty negotiations Pawnee children were forced to attend schools. “In order to improve the condition of the Pawnees, and teach them civilized life, the United States agreed to found two manual labor schools, and would potentially open an additional two schools if it found them necessary. The curriculum at these schools would be directed by the U.S. federal government, and would include the various branches of a common-school-education, as well as the arts of agriculture and of their own. All Pawnee children between seven and eighteen years old shall be kept constantly at these school for, at least nine months in each year, and parents or guardians would have their annuities deducted in an amount equal to the value, in time, of the tuition thus lost” (Karuka, 2019, page 111). The federal government stepped in to control the relationship between caregivers and their children. The children, not allowed to participate in the hunting parties or the annual harvest, lost valuable opportunities to learn valuable lessons. The children were forced to live at reservation schools (Karuka, 2019).

            The Pawnee men were given the opportunity to apprentice in blacksmith, tinsmith, and gunsmith shops along with working in grain and lumber mills. The United States government set up the above opportunities along with reservation farms which served the outlying white settler communities. Provisions in the treaty included, “Pawnees agree to prevent the members of their tribe from injuring or destroying the houses, shops, machinery, stock farming utensils, and all other things furnished by the Government, and if any such shall be carried away, injured, or destroyed, by any of the members of their tribe, the value of the same shall be deducted from the tribal annuities” (Karuka, 2019, page 111). Pawnee workers answered to the Pawnee agent, not to their tribal leadership. One of the articles in the treaty provided four Pawnee men with horses and money for an expedition against the Cheyennes in hope of securing more Pawnee scouts (Karuka, 2019). More treaties were put into place that involved further annuities which would make the life of the Pawnee women easier. They were provided brass kettles, hoes, butcher knives and needles. Their lives were changed drastically.

           

            In 1864, some of the Pawnee men graded four miles of railroad track because the Union Pacific Railroad contractor could not secure workers. The commissioner of Indian Affairs (name unknown) suggested the railroad be renamed the “Pawnee and Pacific Union Railroad” due to the Pawnee assistance with the construction of the railroad through their protection and labor. In June 1864, he requested 100 rifles be given to the Pawnee men because of their land was reduced greatly which impeded their mobility. On a scout campaign in 1864, Pawnee men provided their own horses, their wages were supposed to reflect the care of their horses, which it did not. Pawnee men chose to fight but after hearing rumors about possibly being forced to fight in the Civil War, they took off on a winter hunt instead.

           

Measles and diphtheria ran rampant through the reservation schools which led to many children dying. The administration decided to only accept the healthiest of the children into the schools instead of making the necessary changes to ensure the children’s health needs were met. The school officials found out that the Pawnee parents took their children on a summer hunt and the school officials adamantly stated that the school must have authority over the children and not the parents.

 

In January 1867, John Becker, a Pawnee agent, informed the U.S. government that the Union Pacific Railroad had driven the buffalo from the Pawnee hunting grounds at the Platte River Valley. Part of his report included Pawnee women who continued to farm near their villages. The federal government moved the land they could farm on further away from their homesteads, which went against their cultural tradition of maintaining caches. The work Pawnee women did during the past before U.S. government interference, provided the lifeline for the Pawnee communities. Their importance was being eliminated. Part of the breaking of family cultural practices involved complete isolation of Pawnee children from their families to enforce the learning of the English language. The federal government made an effort to enforce a complete withdrawal from their traditional cultural practices (Karuka, 2019).

 

The Union Pacific workers depended on the Pawnee scouts for protection, however, the Pawnee questioned what type of people they were. To prove their disapproval, they disappeared from their scouting duties because the workers appeared to be pathetic men covered in mud as they buckled under the weight of the heavy rails. The Pawnee provided an example of a suitable camp for the white workers. They constructed a lodge of cut wooden poles and took the covers off the wagons and stretched them over the poles. Grass was placed under the structures and a fire was built to dry out clothing and to warm the workers. Younger men tended the horses. They demonstrated how the various generations worked together.

            In January of 1869 Frank North enlisted a new company of Pawnee scouts. A previous group of scouts, who had been discharged from their duties, had been attacked by U.S. military. The soldiers had been encouraged to attack the Pawnee men by white settlers who lived in the area, near Mulberry Creek. The Pawnee said the men who were attack-ed had traveled to trade with southern nations by old trade routes. Nine Pawnee veterans were murdered. An army surgeon dug up their graves and beheaded them. Their skulls were sent to the Army Medical Museum in which they remained until 1995 (Karuka, 2019).

            Railroad colonialism and manifest destiny led to the demise of a rich Pawnee traditional culture and they lost most of their land and their traditional cultural practices were seriously impacted. They cooperated with the U.S. government and its military which involved the provision of protection against hostile marauders during the construction of the Union Pacific Railroad. They also worked as laborers for the railroad. A people adept at agriculture before the arrival of the Americans were treated as if they were novices. Their children lost the opportunity to learn valuable life lessons by the enforcement of reservation schools. One of their main sources of food was taken from them, the buffalo. A rich traditional Pawnee culture was greatly taken asunder.

Cheyenne

 

            The Cheyenne left the Great Lakes area and moved to the Tongue River region in Montana and Wyoming and near the Platte River in Wyoming and Nebraska. Eventually they formed two divisions, the Northern and Southern Cheyenne. They expanded to ten bands by the 1800s and were spread all over the Plains. The Cheyenne adopted the use of horses, which became a large part of their culture. They trained the horses to go on buffalo hunts. The Cheyenne adopted the Sun Dance, the tipi, and formed military societies. By the mid 19th century the Cheyenne’s population totaled approximately 5,000.  The bands split and some stayed near the Black Hills while others remained near the Platte River of central Colorado. The Arapaho and Lako-ta (Sioux) were their allies. By the mid-1800s, they left their agricultural and fishing life along with pottery traditions and switched to a nomadic Plains culture. They used tipis instead of earth lodges and their diets consisted of bison, wild fruits and vegetables. The Fort Laramie Treaty of 1851forced them to settle down on their first enforced Cheyenne territory in northern Colorado (Grinnell, 1972). White settlers continued to encroach on their lands.

           

            In August of 1867, a group of Cheyenne men who were returning from Pawnee country crossed the railroad tracks of the Union Pacific Railroad near what is now Cheyenne, Wyoming. They saw a railroad crew and decided to wreck a railroad car by laying logs across the tracks. Some of them ran back to the crew and frightened them into speeding up the handcar. The logs tipped the car off the tracks. Sleeping Rabbit suggested they try to derail a train. They cut a telegraph line, pulled out railroad ties and dislocated the track itself. They waited to see what happened. A Union Pacific train was barreling down the tracks at full speed without knowledge of the broken track. The train derailed horribly and there was a lot of wreckage. They entered the train and gathered food, clothing and whatever else they wanted. They returned the next day and found bread and sweet foods, which they ate for lunch. The U.S. army and Pawnee scouts tried to find them. The derailing of trains occurred on many occasions.

            The Cheyenne communities were perceived as a threat to the white settlers and the Union Pacific Railroad. Industrialization and occupation continued to be more pertinent than the rights of Native Americans when it came to the land they resided on. Greenville Dodge received accolades for his management and engineering skills, however, his experience supervising U.S. military operations carried more notable attributes. With military leaders such as Dodge, the railroad became a militarized economy which consisted of men who did not have any relationship to the location they served or to anyone they found on the path they traveled.

            During the fall of 1866, a group of soldiers traveled from Fort Sanders, Wyoming Territory, to escort a Union Pacific engineering company. Dodge requested an additional 20 soldiers to join them to help prepare the winter camp in the Black Hills. The engineers used lumber that was stored at the army posts. The Union Pacific Railroad depended upon the army to protect them and provide them with necessary supplies, if necessary. The army’s resources were stretched to the limit to accommodate the railroad personnel (Karuka, 2019).

            The Cheyenne Dog Soldiers conducted raids to acquire needed and wanted things. Most of their land had been taken away and the wild game was limited due to over hunting by the white settlers. The Dog Soldiers and their allies knew the land well. The military were forced to react to the presence of Indians on their own lands. “An image from the Dog Soldier ledger book shows Big Crow in an attack on a wagon train, in which the wagons are circled, and the teamsters engaged in defensive fire. Another image shows the capture of an Overland Stage Company coach. Attacks on railroad work and engineering parties, on infantry and cavalry details, on army posts, and on wagon trains, give us glimpses of Dog Soldier herding tactics” (Karuka, 2019, page 139). Some of the Cheyenne stood by their belief that the land belonged to them and the white people were intruders.

            Dodge saw the need to maximize an army presence because the raids happened more readily. Union Pacific subcontractors, who resided near Fort Sedgwick, were raided and they took everything. The workers were terrified and refused to go back to work. An engineering company had a mule taken from them. Cheyenne women relied on mules as pack animals. Groups of railroad workers, who made railroad ties, felt threatened and left the area of the Black Hills, and the raiders destroyed their tools. Another engineering party lost two of its members to raids.  Dodge stressed to Sherman that he needed more soldiers to protect the construction of the railroad and was hopeful that more were provided to him.

            Dodge mentioned two threats the Dog Soldiers posed for the railroad: The first one was sabotage and the second was the terror faced by the railroad workers. He feared without military protection the building of the railroad would come to a complete halt. He referred to the area they were working in as the worse and most dangerous Indian country. The military operation also became dependent on the railroad. Dodge sent a telegram in July 1867 to request more soldiers to assist with the completion of the North Platte crossing. Augar, Dodge’s superior, ordered Dodge to divide the cavalry between protecting the workers who were constructing the railroad tracks and at the same time provide protection for the surveyors. Augar ordered the movement of troops from the area to be canceled. And if Dodge could not sufficiently provide protection for the railroad, he was to contact Augar immediately and he would report to Sherman. The railroad served as the first priority for the army.

            Disease ran rampant between the railroad personnel and military. Cholera struck many at Fort Lyons, Ellsworth and Harker. Travelers continued to spread the disease westward (Karuka, 2019).

            In October 1867, southern Cheyenne and Arapaho leaders begrudgingly negotiated the Treaty of Medicine Lodge Creek which shrunk territorial Indian land boundaries by half. The treaty served as a huge risk because attempts at peace in the past only led to massacres, encroachments and other maladies due to the occupation of the Americans. They were hopeful that the annuities promised them would guarantee community survival.

            “…tribes party to the agreement… withdraw all pretense of opposition to the construction of the railroad now being built along the Platte River, and westward to the Pacific Ocean; and they will not in future object to the construction of railroads, wagon-roads, mail-stations, or other works of utility or necessity, which may be ordered or permitted by the laws of the United States” (Karuka, 2019, page,143).

            Dodge sent a request to Augar in January 1868 to provide military escorts for railroad parties who worked between Fort Sanders and Green River. He further requested that the Union Pacific construction crews, who worked from Little Laramie to Bitter Creek, needed protection for a distance of approximately 200 miles. The army established nine additional posts throughout the region. Rapid infusion of military presence was implemented. Railroad workers were ordered to carry weapons. The abilities of the Dog Soldiers were put to the test. The U.S. military managed to push the Dog Soldiers out of the Plains and they were forced to relocate to the foothills of the Rockies. The Trans-continental Railroad neared completion. The Cheyenne lost most of their horse herds and wealth which forced them to rely on an annuity economy. They were reduced from a powerful independent tribe to a tribe who was reliant of the U.S. government to address their needs.

 

            The Transcontinental Railroad was completed in 1869. The Americans viewed the railroad as economic progress while Native Americans saw the Transcontinental Railroad as a threat that destroyed their communities and their cultures. Railroad companies gained millions of acres of land from the U.S. Congress which was aided by a variety of treaties negotiated between the tribes and the U.S. government. President Lincoln coined all land, even land granted to tribes through treaties, as public land, to ensure the railroads had access to land they deemed necessary for the completion of the railroad.  He implemented the Pacific Railway Act in 1862 to ensure the completion of the railroad. Native American resistance to railroad construction was not illegal or savage. The Native American resistance posed risks for railroad investors and railroad contractors. Military presence enforced the progress of the construction of the railroad. Some of the tribes fought diligently to protect their land from the encroachment on their land of the military, railroad companies and white settlers. Others, such as the Pawnee, decided to work with the railroad and military to aid in the construction. In the end, the Transcontinental Railroad finished completion, the tribes lost most of their land and many lost their lives as a result of the American takeover of their land, which resulted in the genocide of many Native Americans as colonialism and imperialism reared its ugly head.