Archive for the ‘Chickasaw’ Category

Ghost of the White Deer

Wednesday, July 7th, 2010

A story of the Chickasaw People of Oklahoma

A brave, young warrior of the Chickasaw Nation fell in love with the daughter of a chief. The chief did not like the young man, who was called Blue Jay. So the chief invented a price for the bride that he was sure that Blue Jay could not pay.

“Bring me the hide of the white deer,” said the chief. The Chickasaws believed that animals that were all-white were magical. “The price for my daughter is one white deer.” Then the chief laughed. The chief knew that an all-white deer, an albino, was very rare and would be very hard to find. White deerskin was the best material to use in a wedding dress, and the best white deer skin came from the albino deer.

Blue Jay went to his beloved, whose name was Bright Moon. “I will return with your bride price in one moon, and we will be married. This I promise you.” Taking his best bow and his sharpest arrows, Blue Jay began to hunt.

Three weeks went by, and Blue Jay was often hungry, lonely, and scratched by briars. Then, one night during a full moon, Blue Jay saw a white deer that seemed to drift through the moonlight. When the deer was very close to where Blue Jay hid, he shot his sharpest arrow. The arrow sank deep into the deer’s heart. But instead of sinking to his knees to die, the deer began to run. And instead of running away, the deer began to run toward Blue Jay, his red eyes glowing, his horns sharp and menacing. A month passed and Blue Jay did not return as he had promised Bright Moon. As the months dragged by, the tribe decided that he would never return. But Bright Moon never took any other young man as a husband, for she had a secret. When the moon was shining as brightly as her name. Bright Moon would often see the white deer in the smoke of the campfire, running, with an arrow in his heart. She lived hoping the deer would finally fall, and Blue Jay would return. To this day the white deer is sacred to the Chickasaw People, and the white deerskin is still the favorite material for the wedding dress.

http://www.ilhawaii.net/~stony/lore128.html

Chickasaw Chiefs and Leaders

Sunday, March 22nd, 2009

Colbert, William. A Chickasaw chief. During the Revolutionary war he aided the Americans, and in the army of Gen. Arthur St Clair led the Chickasaw allies against the hostile tribes and was known as the great war-chief of his nation. In the war of 1812 he served 9 months in the regular infantry, then returned to lead his warriors against the hostile Creeks, whom he pursued from Pensacola almost to Apalachicola, killing many and bringing back 85 prisoners to Montgomery, Ala. He was styled a general when he visited Washington at the head of a Chickasaw delegation in 1816. In the treaties ceding Chickasaw lands to the United States the name of Gen. Colbert appears, except in the ones to which was signed the name Piomingo, which also was borne by a captain of the Chickasaw in the St Clair expedition, and was the pseudonym under which John Robertson, “a headman and warrior of the Muscogulee nation,” wrote The Savage (Phila., 1810).

Handbook of American Indians, 1906

Chickasaw History

Wednesday, March 18th, 2009

Chickasaw. An important Muskhogean tribe, closely related to the Choctaw in language and customs, although the two tribes were mutually hostile. Aside from tradition, the earliest habitat traceable for the Chickasaw is north Mississippi. Their villages in the 18th century centered about Pontotoc and Union counties, where the headwaters of the Tombigbee meet those of Yazoo river and its affluent, the Tallahatchie, about where the De Soto narratives place them in 1540, under the name Chicaza. Their main landing place on the Mississippi was at Chickasaw Bluffs, now the site of Memphis, Tenn., whence a trail more than 160 miles long led to their villages. They had two other landing places farther up the Mississippi. Adair, who for many years was a trader among the Chickasaw and gives a full and circumstantial account of them (Hist. Am. Inds., 352-373, 1775), states that in 1720 they had four contiguous settlements, and that the towns of one of these were:

Shatara
Chook’heereso
Hykehah
Tuskawillao
Phalacheho

Two of the other settlements of which he gives the names were Yaneka, 6 miles long, and Chookka Pharáah (Chukafalava), 4 miles long. Romans (Florida, 63, 1775, describing their country and villages, says that they “live nearly in the center of an uneven and large nitrous savannah; have in it 1 town, 1½ miles long, very narrow and irregular; this they divide into 7 [towns] by the names of:

Amalahta ‘hat and feather’
Chatelaw ‘copper town’
Chukafalaya ‘long town’
Hikkihaw ’stand still’
Chucalissa ‘great town’
Tuckahaw ‘a cert’n weed’
Ashukhuma ‘red grass’

Formerly the whole was inclosed in palisadoes.”

The warlike Chickasaw claimed other territory far beyond the narrow limits of their villages, and extending on the north to the confluence of the Ohio with the Tennessee. They also claimed n large area north of the Tennessee to the ridge between Duck river and the Cumberland to the headwaters of Duck river and south to Chickasaw Old Fields on the Tennessee, thence along an indeterminate southeast line to the Mississippi. This claim was admitted by the Cherokee.

According to Haywood and other authorities an outlying colony of Chickasaw formerly dwelt on Savannah river nearly opposite Augusta, Ga., but trouble with the Creeks drove them westward again. In 1795 the Chickasaw claimed payment from the United States for the land on the Savannah thus occupied.

The Chickasaw were noted from remote times for their bravery, independence, and warlike disposition. They were constantly fighting with the neighboring tribes; sometimes with the Choctaw and Creeks, then with the Cherokee, Illinois, Kickapoo, Shawnee, Mobilians, Osage, and Quapaw. In 1732 they cut to pieces a war party of Iroquois who had invaded their country. They were constant enemies of the French, a feeling intensified by the intrigues of British traders and their hatred of the Choctaw who had entered into friendly relations with the French colonists. The Chickasaw urged the Natchez to resist the French encroachments, and gave shelter to them when driven from their home. They defeated the French at Amalahta in 1736, at the Long House and other points, and baffled their attempts at conquest in the war of 1739-40. They combined with the Cherokee about 1715 and drove the Shawnee from their home on the Cumberland, and in 1769 utterly routed, at Chickasaw Old Fields, these former Cherokee allies.

Their relations with the United States began with the Hopewell treaty in 1786, when their boundary on the north was fixed at the Ohio river. They began to emigrate west of the Mississippi as early as 1822, and treaties for the removal of those who remained in their old seats were made in 1832 and 1834. By the treaty of 1855 their lands in Indian Territory were definitely separated from those of the Choctaw, with which they had before been included.

In manners and customs they differed little from their congeners, the Choctaw, the principal difference being the more sedentary habits and greater devotion to agricultural pursuits by the Choctaw on the one hand, and the more turbulent, restless, and warlike disposition of the Chickasaw on the other. Their traditional origin is the same as that of the Creeks and Choctaw (q. v.), and is given in the so-called “Creek migration legend” (see Creeks). The Chickasaw appear to have sheltered and ultimately incorporated into their organization the small tribes along Yazoo river, who spoke substantially the same language.

The Chickasaw language served as a medium of commercial and tribal intercourse for all the tribes along the lower Mississippi. Early estimates of population vary widely, those of the 18th century ranging from 2,000 to nearly 6,000. According to Adair (op. cit., 353) they had been much more numerous than during his time (1744), one of the two divisions, the “Long House,” numbering not more than 450 warriors, indicating a population of 1,600 to 1,800 persons. He gives no estimate of the other division, but assuming it to have been about the same, the population of the entire tribe was between 3,000 and 4,000. Morse (Rep. to Sec. War, 364, 1822), though estimating the Choctaw at 25,000, gives the Chickasaw population as 3,625. In 1865 the estimated population was 4,500; in 1904 the official number was given as 4,820, including mixed bloods.

Napissa (Choctaw: nanpisa, ’spy,’ ’sentinel’) A tribe mentioned in 1699 by Iberville as united with the Chickasaw living in villages adjoining hose of the later, and speaking the same or a cognate language.  As they disappeared from history early in the 18th century, it is probably that they were absorbed by the Chickasaw, if indeed they were not a local division of the latter.

Handbook of American Indians, 1906

Ababinili and the Humans

Monday, January 26th, 2009

The Moon, Sun, Wind, Rainbow, Thunder, Fire and Water came to visit with Ababinili along with one human. Thunder asked Ababinili if he would make the people of the world his children. Ababinili told him, “No, they can’t be your children, but they can be your grandchildren. If anything arises which is heavy on the people of the world, you can be their sinker for those things.”

The Sun asked the same question and Ababinili answered this way, “No, they can’t be your children, but they can be your friends and grandchildren. You can be only for the purpose of giving them light to lead them through this life.”

Then the Moon asked if they could be his children. Ababinili said to him, “No, I can’t do that but they can be your nephews and friends.”

Fire then asked if the people of the world could be made his children, and Ababinili replied saying, “No, the people of this world can’t be your children, but they can be your grandchildren. While they are growing up, you can keep them warm and cook their foods so they can eat well.”

Now Wind asked Ababinili if she could have the humans as her children, but again, Ababinili said, “No, they can’t be your children, but they can be your grandchildren so you can remove the unclean air and all kinds of diseases.”

Next, Rainbow asked for the people of the earth to be hers. Ababinili replied saying, “No, they can’t be your children, but you can prevent floods and rainy weather when it’s not needed. You can honor yourself that way.”

Then Water asked if he could be father to all the people of the earth. “No, the people of the earth can’t be your children. What you can do is wash them clean so they can live long and healthy lives. We will name you Misha Sapohkne, for this reason.”

Ababinili then said to all of them, “I have told you all how to guide yourselves and what to do. You must remember that these children are my children.” This is what the old ones used to tell us.

Submitted by Brother to Horse

A Lore of the Chickasaw People

Sunday, January 18th, 2009

A brave, young warrior for the Chickasaw Nation fell in love with the daughter of a chief. The chief did not like the young man, who was called Blue Jay. So the chief invented a price for the bride that he was sure that Blue Jay could not pay.

” Bring me the hide of the White Deer, said the chief. The Chickasaws believed that animals that were all white were magical. “The price for my daughter is one white deer.” Then the chief laughed. The chief knew that an all white deer, an albino, was very rare and would be very hard to find. White deerskin was the best material to use in a wedding dress, and the best white deer skin came from the albino deer.

Blue Jay went to his beloved, whose name was Bright Moon. “I will return with your bride price in one moon, and we will be married. This I promise you.” Taking his best bow and his sharpest arrows Blue Jay began to hunt.

Three weeks went by, and Blue Jay was often hungry, lonely, and scratched by briars. Then, one night during a full moon, Blue Jay saw a white deer that seemed to drift through the moonlight. When the deer was very close to where Blue Jay hid, he shot his sharpest arrow. The arrow sank deep into the deer’ s heart. But instead of sinking to his knees to die, the deer began to run. And instead of running away, the deer began to run toward Blue Jay, his red eyes glowing, his horns sharp and menacing.

A month passed and Blue Jay did not return as he had promised Bright Moon. As the months dragged by, the tribe decided that he would never return.

But Bright Moon never took any other young man as a husband, for she had a secret. When the moon was shinning as brightly as her name, Bright Moon would often see the white deer in the smoke of the campfire, running, with an arrow in his heart. She lived hoping the deer would finally fall, and Blue Jay would return.

To this day the white deer is sacred to the Chickasaw People, and the white deerskin is still the favorite material for the wedding dress.

http://www.ilhawaii.net/~stony/lore128.html