a reply to:
halfoldman
PART 1
Given that this post is so old, likely no one will ever see my comment. However, some background to help with your question (--a bit lengthy, I'm
afraid--but hopefully informative).
First, linguistically: Siouan language speakers included the Dakȟóta (Yankton, Yanktonai, Sisseton and Santee), the Lakȟóta (Oglala, Two Kettles,
Sans Arc, Miniconjou, Blackfeet, Brulé, and Hunkpapa), and the Nakȟóta (Assiniboine, Stoney) peoples; oddly, the Crow (Apsáalooke), the Hidatsa,
and the Mandan are also in the same Siouan language family (though not mutually intelligible). The Dakȟóta, Lakȟóta, and Nakȟóta peoples had
migrated eastward and northward, many of the Nakȟóta finally ending up in Canada. The Crow, Mandan, and Hidatsa, however, remained in the Midwest.
The Omaha-Ponca and Osage (also Siouan speakers) were further southeast. The Dakȟóta settled primarily in Minnesota and north of it, but as the
Algonquian-speaking Ojibwe and Cree peoples in Canada north of them gained firearms, pressure from them forced the Dakȟóta to condense further south
into Minnesota--and 7 lodges left the area completely, moving west back out onto the great plains. A dialect shift in this migrated language changed
the Dakȟóta "d" (among other things) to "L"--and the people's name changed to Lakȟóta (i.e., the Teton Sioux). These peoples pushed the already
resident (Algonquian-speaking) Tsitsistas (Cheyenne) and Hinono'eino (Arapaho) out of the way (though the three eventually became Allies). They also
pushed the (Siouan-speaking) Crow (who were enemies of all three) westward along with the Newe (Shoshone--of Sacajawea fame).
Further south (mostly in Nebraska) were the Caddoan language-speaking Pâriktaru (Pawnee). The Pâriktaru spent the growing season in fixed villages,
while they roamed the plains (using tipis) during the hunting season. The Pâriktaru were fond of tattooing, which often gave them a sinister
appearance. They were more or less ‘friendly’ with Whites they encountered. They were originally an extremely powerful people with an estimated
population of some 10,000 or more--until European diseases cut their numbers down to a mere 1400 or so survivors. All of these peoples raided each
other. The Lakȟóta put pressure on the Pâriktaru (Pawnee) to their south, and the Apsáalooke and the Newe to the west, the latter of whom were
Uto-Aztecan language speakers (as were the Newe's southwestern cousins, the Nʉmʉnʉʉ --Comanche). So was the overall northern great plains
situation.
And then came the Whites. In Minnesota (statehood in 1858), the Dakȟóta were settled on an early form of treaty reservations; after numerous
difficulties with the government and supplies (e.g., treaty violations [what's new there?], graft involving annuity payments, etc.), they revolted in
the Dakota War of 1862 (a few did not). The US military, though distracted by the Civil War, stepped in and with the help of Minnesota volunteers
defeated the Dakȟóta. President Lincoln estimated (in his second annual address) White losses at up to 800 killed--and Minnesota was out for blood.
The United States subsequently tried and sentenced 303 Dakȟóta male captives to death by hanging, though President Lincoln studied each case (he was
a lawyer, after all) and commuted the sentences of 264 of them. Thirty-eight were hanged on the day after Christmas 1862 in Mankato, Minnesota--the
largest publicly held mass execution in U.S. history (that we never hear about). All treaties with the Dakȟóta people were thereafter
nullified/voided and they were forced to pack up and move west to join their Lakȟóta cousins--where they remain today.
Meanwhile, back west, an Apsáalooke (Crow) chief had a vision dream that his people should seek friendly relations with the Whites if they wished to
survive—and this they did, even providing scouts for the U.S. Army. The 1865 massacre of a group of peaceful Tsitsistas (Cheyenne) at Sand Creek
(under Black Kettle, who was flying a US flag from his tipi) essentially destroyed the credibility of the peace faction among the Tsitsistas (and
offered a graphic negative example of what might be expected from dealing peacefully with the Whites--and that negativity only increased over the
years). The attack was conducted by Colorado volunteers under U.S. Army Colonel John Chivington (a freemason and Methodist minister), who attacked the
village of primarily old men, women, and children; the aftermath included mutilation of the bodies (including private parts of men, women, and
children) by the soldiers, some put on display in the nearest town. The Treaty of Laramie (1868) created the “Great Sioux Reservation,” though
this was steadily chipped away at over the next few years (this was nothing new; the United States abrogated nearly every treaty it made with 1st
Nations peoples whenever it was considered necessary to do so) ending with the loss of the Siha Sapa (Black Hills, a religious site to the Sioux)
after Custer claimed he had discovered gold there. Similar issues to those that caused the Dakȟóta War of 1862 were now affecting the Lakȟóta, the
Tsitsistas (Cheyenne), and the Hinono'eino (Arapaho), who were all growing increasingly dissatisfied with all the limits placed on them, and their
decreasing reservations. In the meantime, by the late 1860s, the Lakȟóta and the Pâriktaru (Pawnee) peoples had each complained numerous times to
the US government about harassment by the other; in 1871, the United States tried unsuccessfully to broker a peace between them; in fact, a peace pipe
was indeed finally smoked by the Lakȟóta and the Pâriktaru—but it took until 1925 to accomplish this.
In August of 1873, the Lakȟóta (about 700 Brulé and a large number of Oglala) were hunting in Nebraska (Article 11 of the 1868 Laramie treaty
allowed them to hunt as far south as the Republican River in Nebraska, some 200 miles from the Sioux reservation, and an area originally part of
Pâriktaru territory) where some Oglala scouts encountered a Pâriktaru hunting group of up to 400 men women and children and reported this to their
camps. The Lakȟóta put together an approximately 1000-man war party and on 5 August 1873 attacked the Pâriktaru (Pawnee) camp (Massacre Canyon
battle), killing (accounts vary) up to 156 men, women, and children according to US trail agent John Williamson, who was traveling along with the
Pawnee. Only the arrival of a nearby US cavalry unit (attracted by the gunfire) drove off the Lakȟóta. The Lakȟóta’s name for the Pâriktaru is
“Sčili” (S-chee-lee; not sure what it translates to), while the Pâriktaru’s name for the Lakȟóta is “páhriksukat / paahíksukat’
(“cuts the throat”). This was the last major engagement between the Lakȟóta and the Pâriktaru, and likely the reason the latter people decided
to leave their home area of Nebraska and move to a reservation in Oklahoma (referred to as “Indian Country”), where they remain. However, over the
coming years the U.S. Army hired up to 200 Pâriktaru scouts to protect railroads and engage in conflicts against US enemies [i.e., the Lakȟóta, the
Tsitsistas (Cheyenne), and the Hinono'eino (Arapaho)]. It is worth noting that with the most dangerous northern plains enemy being the Lakȟóta--and
their word for male greeting being “Hau” (i.e., Hau kola—hello, friend) it’s really no surprise that the greeting employed by 1st Nations
characters in western movies—regardless of tribe—became “how!”