Ancient Minnesota

When the first French fur traders arrived in Minnesota in the 17th century, they found that the area was occupied by Indian nations from two different language groups: Algonquian (primarily Anishinabe or Ojibwa) and Siouan (primarily Sioux). The French found that the Ojibwa (Chippewa) and the Yanktonai Sioux were engaged in a war.  

At the time the French first entered the region, the First Nations had an economy that was based on a combination of farming (corn, beans, squash, and tobacco), hunting (deer and moose were most important), fishing, and gathering wild plants. Agriculture was of less importance to these tribes than to the tribes farther east because of climatic conditions: there was a relatively short growing season in many areas.

Like other areas of North America, the region that would later become Minnesota had been inhabited by American Indians for thousands of years before the first Europeans arrived. American Indians were not-and are still not-a static people with unchanging cultures. In the millennium prior to the arrival of the French, American Indian cultures in what would become Minnesota had undergone many changes.

By about 650 CE, the cultural tradition which archaeologists call the Blackduck Complex was developing in what is now Minnesota and Manitoba It was a cultural complex based on the exploitation of a number of resources, including sturgeon, moose, black bear, beaver, turtle, snowshoe hare, wolf, clams, martin, and muskrat. In the southern portion of the Blackduck range, people also collected wild rice.

The Blackduck people manufactured pottery which had a round base and a constricted neck with flattened and thickened lips. The pottery was made with a paddle and anvil technique. Some of the pots were decorated. Decorating techniques included cord-wrapped stamping, comb stamping, punctuation of various kinds, and vertical brushing.

Blackduck

Blackduck pottery is shown above.

Archaeologists tend to feel that the Blackduck Complex was associated with Algonquian groups.

By 700 CE, the culture which archaeologists refer to as the Effigy Mound Culture had spread through Wisconsin, Illinois, Iowa, and Minnesota. Effigy mounds occurred in groups situated on elevated terrain overlooking streams and lakes. Groups of up to 20-30 mounds were fairly common, but isolated mounds are occasionally found.

Eight effigy mound types are generally recognized: panther, bear, bird, deer, buffalo, turtle, canine, and beaver. About 5 human figures have been identified. However, archaeologists point out that the current naming designations for the mounds probably do not accurately reflect the intentions of the mound builders.

Very little is actually known about the lifestyles of the Indian peoples who constructed the effigies. Their material culture included the use of cord-marked pottery (pottery which had been decorated by pressing cords into the wet clay prior to firing) and triangular stone spear points. In general, the Effigy Mound Culture was based on hunting and gathering with some agriculture. The seasonal cycle involved harvesting nuts and deer in the late fall, winter, and early spring; then a concentration of lowland resources, including aquatic resources, in the late spring, summer, and early fall. Gardens were planted in late spring. While Effigy Mound people tended to live in small seasonal camps with some small wide-spread villages, there are a few sites with substantial occupation. Mounds were constructed during the summer.

Construction of the mounds involved more than just heaping dirt on the ground. The mound construction began by digging out a precise intaglio of the effigy which was to be constructed. The mounds were built up over time with successive layers of different colored earths, termed “ceremonial earths” by archaeologists. In between there would be fire- blackened strata which appear to demark different periods of construction.

About 800 CE, the Blackduck culture was beginning to replace the earlier Laurel culture at the Grand Mound site. The Blackduck people were now using the bow and arrow instead of the atlatl. They were also more dependent on wild rice.

By 900 CE, a couple of regional cultural variations are seen in Minnesota. In some areas of Minnesota, South Dakota, and Iowa, Indian people were building villages which were located on the edge of a first terrace immediately above the floodplain or shallow lake. These villages were not fortified, indicating that there was little endemic warfare. Archaeologists call this the Great Oasis Phase.

Great Oasis ceramics were generally globular-shaped jars with rounded shoulders and bottoms. The exterior of the ceramics tended to be smooth, or smoothed over cord-marks. With regard to subsistence, corn was important at many of the sites. In addition, the people hunted a wide variety of mammals including buffalo, deer, ground squirrel, beaver, wolf, and rabbit. Birds and fish were also important in the diet. Their only domesticated animal was the dog.

In Minnesota, the main Great Oasis sites are the Great Oasis site (for which the phase was named) and the Big Slough site. The Great Oasis site appears to have been intensely occupied.

At this same time, the Oneota culture began to develop in southern Wisconsin and southeastern Minnesota. One of the characteristics of this culture was the use of red pipestone (catlinite). The Oneota people lived in large villages with long houses. These people were making a number of products from pipestone, including pipebowls, which were traded to other tribes. In addition to corn and other food crops, they also cultivated tobacco.

Oneota ceramics are also distinctive. The Oneota potters were using a shell-tempered paste in creating their ceramics. Shells were broken up and mixed with the clay to temper it. The most common vessel form was a squat jar that often had trailed designs on the shoulder.

One example of an Oneota site in Minnesota is the Bartron site which was established about 1050. This village, located on a low island in the Mississippi River flood plain, covered 7 to 10 acres and was palisaded.

Oneota culture is ancestral to the Chiware which, in turn, is ancestral to the Iowa, the Oto, the Winnebago, and the Missouri. Over the next several centuries this culture spread throughout the region. By 1300, the Oneota culture could be found in Minnesota, Wisconsin, Iowa, Missouri, Kansas, Nebraska, and Illinois. By 1300, archaeologists feel that Oneota was associated with the Siouan-speaking peoples, particularly the Iowa, Oto, Missouri, Winnebago, and Kansa.

By 1000 CE, the central forests of Minnesota were supporting a large population of wild-rice gatherers. In fact, the wild rice subsistence base appears to have supported a larger population than did the corn-based agriculture found to the south. This wild-rice based culture, called Psinomani by archaeologists, lived in  large, semi-permanent, palisaded villages. The use of palisades around the villages is an indication of inter-group conflicts. Sites used for gathering wild rice and for fishing are commonly associated with Psinomani.

Psinomani

Psinomani pottery is shown above.

The Psinomani also engaged in seasonal buffalo hunting in the prairie near Red River. One of the sites near the Red River which was used for buffalo hunting was the Shea site.  While the main subsistence activity at this site was buffalo hunting, archaeologists have found evidence showing that other animals were also hunted and that the occupants engaged in some corn agriculture. The village was surrounded by a palisade. The Shea site appears to have been a seasonal site occupied during the warm months and then abandoned during the winter. It was in use until about 1460.

Psinomani is a Dakota word which means “wild rice gatherer.” Psinomani is generally felt to be ancestral to the Santee Dakota.

In north-central Minnesota, the Wanikan Complex (seen by some archaeologists as a variation of Psinomani) began about 1100. This complex is associated with pottery which includes varieties with smooth surfaces, with vertical cord marks, and with check stamping. Other traits include burial mounds, and triangular projectile points. The people were gathering wild rice and living in seasonally occupied sites. While bison hunting was the main form of subsistence in the plains area, there was also some corn agriculture. It is believed that the Wanikan Complex was associated with the Assiniboine and Santee.  

Also at this time-about 1000 CE-a phase which archaeologists call Cambria begins in southwestern Minnesota. The sites associated with this phase are located along the trench of the Minnesota River from near Cambria in the southeast to around Lake Traverse in the northwest. Cambria has distinctive pottery which includes globular jars with constricted necks, pronounced shoulders, and smooth surfaces. Ceramics are made with a grit temper.

Four different kinds of sites are associated with Cambria: large village sites on terraces; secondary villages located near the large villages; small upland prairie-lake and riverine sites; and burial sites. The Cambria site is a large horticultural village which covers about 3.5 acres. It is located on the southwest side of the Minnesota River about 15 miles northwest of present-day Mankato. The Price site is a smaller site located near the Cambria site. Hunting appears to have been more important at this site.

The different kinds of Cambria sites suggest a seasonal subsistence pattern that involved agriculture at the large village sites, bison hunting on the prairies, and the exploitation of many different plant and animal resources.

With regard to burial practices, the Cambria phase people used earthen burial mounds. Such mounds are associated with most of the villages.

One of the largest and most complex Native American civilizations was Mississippian which was centered at Cahokia near present-day St. Louis. Mississippian spread over a wide area and by 1125 Mississippian people were occupying the Byran Site in Minnesota.

About 1190, Indian people established a large village and earthen burial mound complex at the Byran site.  The site was situated on a high terrace overlooking the Cannon River not far from its juncture with the Mississippi River. The people built square to rectangular houses. A log palisade, 10-12 feet high, surrounded the village. The people at the Byran site were raising corn. The pottery at this site is Mississippian, but the stone, bone, and antler tools at the site show a connection with Plains cultures to the west.

Some archaeologists feel that the intrusion of Mississippian cultural traits into Minnesota may have been the result of a Cahokia sphere of economic and religious influence. There may have been a Mississippian network which expanded into the area for the purpose of resource extraction. Acting as traders to groups farther west, the Minnesota sites may have been able to provide the people of Cahokia with buffalo robes, dried meat, and other items.  

By 1200, there were many changes occurring among the tribes who inhabited Minnesota. The influence of the Mississippian cultures to the south fades and the dominant influence in Minnesota following this time appears to have been Oneota.

In the centuries just prior to French exploration of Minnesota, there had been a number of migrations and tribal expansions. As the fur trade with the Europeans became more important to the eastern tribes, there was an expansion westward resulting in dislocations, warfare, and migration. Part of this was caused by the Ojibwa expansion westward which pushed the Menominee south and helped to create an alliance between the Menominee and the Winnebago. During this time, the Cheyenne, Arapaho, and various Sioux groups begin their migrations from the eastern woodlands out onto the northern plains.  

Suppressing Indian Journalism

While reservations were lands which were initially reserved for exclusive Indian use, the United States has often administered these lands with the intention of assimilating the Indians into American culture. In dealing with the Indian nations, which the Constitution and the Supreme Court had declared to be sovereign entities known as “domestic dependent nations,” the United States government preferred to establish totalitarian dictatorships and to destroy any remnant of aboriginal democracy. The Bill of Rights, and the Constitution to which they were attached, were not seen as applicable on the reservations.  

Freedom of the press is one of those ideals to which Americans often pay homage, but it has been a freedom which was often denied by the United States government to Indian nations. One example of this can be seen on the Chippewa’s White Earth Reservation in Minnesota.

In 1886, The Progress became the first newspaper published on the reservation. The first issue proclaimed:

“We shall aim to advocate constantly and without reserve, what in our view, and in the view of the leading minds upon this reservation, is the best for the interests of its residents.”

The paper also said that while it might be called upon to criticize individuals and laws, that freedom of the press will be “guarded as sacredly by the Government on this reservation as elsewhere.”

After the first issue of The Progress was published, federal agents confiscated the press and ordered editor Theodore Hudon Beaulieu and publisher Augustus Hudon Beaulieu, both tribal members, to be removed from the reservation. The Indian agent forbade the publication of the newspaper and charged that the newspaper had been distributed without the authority of the Secretary of the Interior, the Indian Commissioner, or the Indian Agent. Federal district court, however, ruled that The Progress could be published without interference and the second issue appeared six months after the first.

The second issue of The Progress stated:

“We did not believe that any earthly power had the right to interfere with us as members of the Chippewa tribe, and at the White Earth Reservation, while peacefully pursuing the occupation we had chosen. We did not believe there existed a law which should prescribe for us the occupation we should follow.”

The newspaper, however, continued to annoy the United States government by insisting that Indians had the right to management of their own affairs. Subsequently government agents seized and destroyed the paper’s printing press, effectively putting it out of business.

RezHeadz Entertainment Tour Schedule for the 2010 “Back 2 School” tour.

Smoke and RezHeadz are packed and ready to hit the road with the 2010 Rezolution “Back 2 School” Tour. here are a few confirmed dates:

September 13th – Hays/Lodge Pole High School, MT.

September 14th – 2 Eagle River High School, MT

September 15th – Harlem High School, MT

September 23rd – Alamo Navajo Reservation, NM

September 24th – Aneth, UT

October 4th – Browning, MT

October 5th – Warwick, ND

October 6th – Minnewaukan, ND

October 7th-8th – 4 Winds Middle School, ND

October 12th-13th – American Horse High School, SD

October 15th – Bullhead, SD

If you would like to see the tour come to your community contact Jason”Smoke” Nichols at RezHeadz Entertainment at 405-501-7359 or e-mail Smoke at jnichols.motivation@gmail.com.

Smoke’s energetic presentations were created to inspire Leadership, Self esteem, Academic Achievement, Bonding to School, and the Importance of Education.

These programs were developed to increase self-worth, a positive sense of identity, moral character, and to improve your student’s social and emotional growth.

This year we have implemented several new programs that not only inspire and motivate, but also challenge our youth to take action and become leaders. As many of you know Hip-Hop music has been looked upon with skepticism, not only in Native communities but abroad. Truth be told, many people often ignore the positive messages of hip-hop and only focus on the negative.

Fact: In the last 10 years hip-hop has cut across ethnic boundaries and now studies show that music with positive messages is a very effective tool in educating our youth.

We here at RezHeadz have found a way to tap into the core of the subculture and educate to a new tune! Featuring Award Winning Recording Artist and Motivational Speaker Jason “Smoke” Nichols.

In a recent interview with “Smoke” he unveils the man behind the music, “Hip Hop is a portal that bridges the gaps; it gives the youth an upbeat outlook on change. Academic achievement, entrepreneurship, dedication, perseverance and the importance of setting goals, all of these virtues if applied will set a standard in Native country and ultimately boost morale amongst our young people.”

The Alamo Wellness Center Hosts the 2010 “Gathering of Native Youth”

Thursday September 23rd it’s The Gathering of Native Youth at The Alamo Wellness Center. Host Drum group will be “Eyabay”, with Workshops, Presentations, and Musical Performances by Award Winning Native American Recording Artist “Smoke” of RezHeadz Entertainment. With Comedy Performances by Dakota Black and Showtimes “Pow-Wow Comedy Jam”, Award Winning Comedian Mark Yaffee. FREE to the Public Courtesy of Alamo Navajo Health Center. This will be a Drug and Alcohol Free Event. For more information Contact the Alamo Behavioral Health Department at 575-854-2626