History of Native Americans in the United States

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The history of Native Americans in the United States began in the Pre-Columbian era with the settlement of the Americas by the Paleo-Indians. A wide variety of cultures in the era prior to European contact have been identified and studied. European contact had a profound impact on the history.

This map shows the approximate location of the ice-free corridor and specific Paleoindian sites (Clovis theory).

Settlement of the Americas[edit]

According to the most generally accepted theory of the settlement of the Americas, migrations of humans from Eurasia to the Americas took place via Beringia, a land bridge which connected the two continents across what is now the Bering Strait. The number and composition of the migrations is still being debated.[1] Falling sea levels associated with an intensive period of Quaternary glaciation created the Bering land bridge that joined Siberia to Alaska about 60,000–25,000 years ago.[1][2] The latest this migration could have taken place is 12,000 years ago; the earliest remains undetermined.[3][4]

Three major migrations occurred, as traced by linguistic and genetic data; the early Paleoamericans soon spread throughout the Americas, diversifying into many hundreds of culturally distinct nations and tribes.[5][6] By 8000 BCE the North American climate was very similar to today's.[7] A study published in 2012 gives genetic backing to the 1986 theory put forward by linguist Joseph Greenberg that the Americas must have been populated in three waves, based on language differences.[8][9]

Cultures prior to European contact[edit]

Native American cultures are not normally included in characterizations of advanced stone age cultures as "Neolithic," which is a category that more often includes only the cultures in Eurasia, Africa, and other regions. The archaeological periods used are the classifications of archaeological periods and cultures established in Gordon Willey and Philip Phillips' 1958 book Method and Theory in American Archaeology. They divided the archaeological record in the Americas into five phases;[10] see Archaeology of the Americas.

The Clovis culture, a megafauna hunting culture, is primarily identified by use of fluted spear points. Artifacts from this culture were first excavated in 1932 near Clovis, New Mexico. The Clovis culture ranged over much of North America and also appeared in South America. The culture is identified by the distinctive Clovis point, a flaked flint spear-point with a notched flute, by which it was inserted into a shaft. Dating of Clovis materials has been by association with animal bones and by the use of carbon dating methods. Recent reexaminations of Clovis materials using improved carbon-dating methods produced results of 11,050 and 10,800 radiocarbon years B.P. (roughly 9100 to 8850 BCE).

Numerous Paleoindian cultures occupied North America, with some arrayed around the Great Plains and Great Lakes of the modern United States of America and Canada, as well as adjacent areas to the West and Southwest. According to the oral histories of many of the indigenous peoples of the Americas, they have been living on this continent since their genesis, described by a wide range of traditional creation stories. Other tribes have stories that recount migrations across long tracts of land and a great river, believed to be the Mississippi.[11] Genetic and linguistic data connect the indigenous people of this continent with ancient northeast Asians. Archeological and linguistic data has enabled scholars to discover some of the migrations within the Americas.

A Folsom point for a spear.

The Folsom Tradition was characterized by use of Folsom points as projectile tips, and activities known from kill sites, where slaughter and butchering of bison took place. Folsom tools were left behind between 9000 BCE and 8000 BCE.[12]

Na-Dené-speaking peoples entered North America starting around 8000 BCE, reaching the Pacific Northwest by 5000 BCE,[13] and from there migrating along the Pacific Coast and into the interior. Linguists, anthropologists and archeologists believe their ancestors comprised a separate migration into North America, later than the first Paleo-Indians. They migrated into Alaska and northern Canada, south along the Pacific Coast, into the interior of Canada, and south to the Great Plains and the American Southwest. They were the earliest ancestors of the Athabascan- speaking peoples, including the present-day and historical Navajo and Apache. They constructed large multi-family dwellings in their villages, which were used seasonally. People did not live there year round, but for the summer to hunt and fish, and to gather food supplies for the winter.[14] The Oshara Tradition people lived from 5500 BCE to 600 CE. They were part of the Southwestern Archaic Tradition centered in north-central New Mexico, the San Juan Basin, the Rio Grande Valley, southern Colorado, and southeastern Utah.

Since the 1990s, archeologists have explored and dated eleven Middle Archaic sites in present-day Louisiana and Florida at which early cultures built complexes with multiple earthwork mounds; they were societies of hunter-gatherers rather than the settled agriculturalists believed necessary according to the theory of Neolithic Revolution to sustain such large villages over long periods. The prime example is Watson Brake in northern Louisiana, whose 11-mound complex is dated to 3500 BCE, making it the oldest, dated site in the Americas for such complex construction. It is nearly 2,000 years older than the Poverty Point site. Construction of the mounds went on for 500 years until was abandoned about 2800 BCE, probably due to changing environmental conditions.[15]

Poverty Point culture is a Late Archaic archaeological culture that inhabited the area of the lower Mississippi Valley and surrounding Gulf Coast. The culture thrived from 2200 BCE to 700 BCE, during the Late Archaic period.[16] Evidence of this culture has been found at more than 100 sites, from the major complex at Poverty Point, Louisiana across a 100-mile (160 km) range to the Jaketown Site near Belzoni, Mississippi.

Poverty Point is a 1 square mile (2.6 km2) complex of six major earthwork concentric rings, with additional platform mounds at the site. Artifacts show the people traded with other Native Americans located from Georgia to the Great Lakes region. This is one among numerous mound sites of complex indigenous cultures throughout the Mississippi and Ohio valleys. They were one of several succeeding cultures often referred to as mound builders.

The Woodland period of North American pre-Columbian cultures refers to the time period from roughly 1000 BCE to 1,000 CE in the eastern part of North America. The term "Woodland" was coined in the 1930s and refers to prehistoric sites dated between the Archaic period and the Mississippian cultures. The Hopewell tradition is the term for the common aspects of the Native American culture that flourished along rivers in the northeastern and midwestern United States from 200 BCE to 500 CE.[17]

The Hopewell tradition was not a single culture or society, but a widely dispersed set of related populations, who were connected by a common network of trade routes,[18] known as the Hopewell Exchange System. At its greatest extent, the Hopewell exchange system ran from the Southeastern United States into the southeastern Canadian shores of Lake Ontario. Within this area, societies participated in a high degree of exchange; most activity was conducted along the waterways that served as their major transportation routes. The Hopewell exchange system traded materials from all over the United States.

Coles Creek culture is an archaeological culture from the Lower Mississippi valley in the southern present-day United States. The period marked a significant change in the cultural history of the area. Population increased dramatically. There is strong evidence of a growing cultural and political complexity, especially by the end of the Coles Creek sequence. Although many of the classic traits of chiefdom societies were not yet manifested, by 1000 CE the formation of simple elite polities had begun. Coles Creek sites are found in Arkansas, Louisiana, Oklahoma, Mississippi, and Texas. It is considered ancestral to the Plaquemine culture.

Hohokam is one of the four major prehistoric archaeological traditions of the present-day American Southwest.[19] Living as simple farmers, they raised corn and beans. The early Hohokam founded a series of small villages along the middle Gila River. The communities were located near good arable land, with dry farming common in the earlier years of this period.[19] Wells, usually less than 10 feet (3 m) deep, were dug for domestic water supplies by 300 CE to 500 CE.[19] Early Hohokam homes were constructed of branches bent in a semi-circular fashion and covered with twigs and reeds. The last layer was heavily applied mud and other materials at hand.[19]

The Mississippian culture, which extended throughout the Ohio and Mississippi valleys and built sites throughout the Southeast, created the largest earthworks in North America north of Mexico, most notably at Cahokia, on a tributary of the Mississippi River in present-day Illinois. Its ten-story Monks Mound has a larger circumference than the Pyramid of the Sun at Teotihuacan or the Great Pyramid of Egypt. The 6 square miles (16 km2) city complex was based on the culture's cosmology; it included more than 100 mounds, positioned to support their sophisticated knowledge of astronomy, and built with knowledge of varying soil types.

It included a Woodhenge, whose sacred cedar poles were placed to mark the summer and winter solstices and fall and spring equinoxes. The society began building at this site about 950 CE, and reached its peak population in 1,250 CE of 20,000–30,000 people, which was not equalled by any city in the present-day United States until after 1800. Cahokia was a major regional chiefdom, with trade and tributary chiefdoms located in a range of areas from bordering the Great Lakes to the Gulf of Mexico. In the sixteenth century, the earliest Spanish explorers encountered Mississippian peoples in the interior of present-day North Carolina and the Southeast.

Sophisticated pre-Columbian sedentary societies evolved in North America. The Mississippian culture developed the Southeastern Ceremonial Complex, the name which archeologists have given to the regional stylistic similarity of artifacts, iconography, ceremonies and mythology. The rise of the complex culture was based on the people's adoption of maize agriculture, development of greater population densities, and chiefdom-level complex social organization from 1200 CE to 1650 CE.[20][21]

While Eastern Woodlands tribes developed their own agriculture, the introduction of maize from Mesoamerica allowed the accumulation of crop surpluses to support a higher density of population. This in turn led to the development of specialized skills among some of the peoples. The Ceremonial Complex represents a major component of the religion of the Mississippian peoples, and is one of the primary means by which their religion is understood.[22]

The Haudenosaunee (Iroquois League of Nations or "People of the Long House"), then based in present-day upstate and western New York, had a confederacy model from the mid-15th century. Some historians have suggested that it contributed to the political thinking during the development of the later United States government. Their system of affiliation was a kind of federation, different from the strong, centralized European monarchies.[23][24]

Leadership was restricted to a group of 50 sachem chiefs, each representing one clan within a tribe; the Oneida and Mohawk people had nine seats each; the Onondagas held fourteen; the Cayuga had ten seats; and the Seneca had eight. Representation was not based on population numbers, as the Seneca tribe greatly outnumbered the others. When a sachem chief died, his successor was chosen by the senior woman of his tribe in consultation with other female members of the clan; property and hereditary leadership were passed matrilineally. Decisions were not made through voting but through consensus decision making, with each sachem chief holding theoretical veto power. The Onondaga were the "firekeepers", responsible for raising topics to be discussed. They occupied one side of a three-sided fire (the Mohawk and Seneca sat on one side of the fire, the Oneida and Cayuga sat on the third side.)[25]

Elizabeth Tooker, an anthropologist, has said that it was unlikely the US founding fathers were inspired by the confederacy, as it bears little resemblance to the system of governance adopted in the United States. For example, it is based on inherited rather than elected leadership, selected by female members of the tribes, consensus decision-making regardless of population size of the tribes, and a single group capable of bringing matters before the legislative body.[25]

Long-distance trading did not prevent warfare and displacement among the indigenous peoples, and their oral histories tell of numerous migrations to the historic territories where Europeans encountered them. The Iroquois invaded and attacked tribes in the Ohio River area of present-day Kentucky and claimed the hunting grounds. Historians have placed these events as occurring as early as the 13th century, or in the 17th century Beaver Wars.[26]

Through warfare, the Iroquois drove several tribes to migrate west to what became known as their historically traditional lands west of the Mississippi River. Tribes originating in the Ohio Valley who moved west included the Osage, Kaw, Ponca and Omaha people. By the mid-17th century, they had resettled in their historical lands in present-day Kansas, Nebraska, Arkansas and Oklahoma. The Osage warred with Caddo-speaking Native Americans, displacing them in turn by the mid-18th century and dominating their new historical territories.[26]

European exploration and colonization[edit]

Discovery of the Mississippi by William Henry Powell (1823–1879) is a Romantic depiction of de Soto's seeing the Mississippi River for the first time. It hangs in the United States Capitol rotunda.

After 1492 European exploration and colonization of the Americas revolutionized how the Old and New Worlds perceived themselves. One of the first major contacts, in what would be called the American Deep South, occurred when the conquistador Juan Ponce de León landed in La Florida in April 1513. Ponce de León was later followed by other Spanish explorers, such as Pánfilo de Narváez in 1528 and Hernando de Soto in 1539. The subsequent European colonists in North America often rationalized their expansion of empire with the assumption that they were saving a barbaric, pagan world by spreading Christian civilization.[27]

In the Spanish colonization of the Americas, the policy of Indian Reductions resulted in the forced conversions to Catholicism of the indigenous people in northern Nueva España. They had long-established spiritual and religious traditions and theological beliefs. What developed during the colonial years and since has been a syncretic Catholicism that absorbed and reflected indigenous beliefs; the religion changed in New Spain.

Impact on native populations[edit]

From the 16th through the 19th centuries, the population of Indians declined in the following ways: epidemic diseases brought from Europe; genocide and warfare[28] at the hands of European explorers and colonists, as well as between tribes; displacement from their lands; internal warfare,[29] enslavement; and a high rate of intermarriage.[30][31] Most mainstream scholars believe that, among the various contributing factors, epidemic disease was the overwhelming cause of the population decline of the American natives because of their lack of immunity to new diseases brought from Europe.[32][33][34] With the rapid declines of some populations and continuing rivalries among their nations, Native Americans sometimes re-organized to form new cultural groups, such as the Seminoles of Florida in the 19th century and the Mission Indians of Alta California.

Estimating the number of Native Americans living in what is today the United States of America before the arrival of the European explorers and settlers has been the subject of much debate. While it is difficult to determine exactly how many Natives lived in North America before Columbus,[35] estimates range from a low of 2.1 million (Ubelaker 1976) to 7 million people (Russell Thornton) to a high of 18 million (Dobyns 1983).[36] A low estimate of around 1 million was first posited by the anthropologist James Mooney in the 1890s, by calculating population density of each culture area based on its carrying capacity. In 1965, the American anthropologist Henry Dobyns published studies estimating the original population to have been 10 to 12 million. By 1983, he increased his estimates to 18 million.[37]

He took into account the mortality rates caused by infectious diseases of European explorers and settlers, against which Native Americans had no immunity. Dobyns combined the known mortality rates of these diseases among native people with reliable population records of the 19th century, to calculate the probable size of the original populations.[38][39] By 1800, the Native population of the present-day United States had declined to approximately 600,000, and only 250,000 Native Americans remained in the 1890s.[40]

A conference of French and Indian leaders around a ceremonial fire.

Chicken pox and measles, endemic but rarely fatal among Europeans (long after being introduced from Asia), often proved deadly to Native Americans. Smallpox epidemics often immediately followed European exploration and sometimes destroyed entire village populations. While precise figures are difficult to determine, some historians estimate that at least 30% (and sometimes 50% to 70%) of some Native populations died after first contact due to Eurasian smallpox.[41][42] One element of the Columbian exchange suggests explorers from the Christopher Columbus expedition contracted syphilis from indigenous peoples and carried it back to Europe, where it spread widely.[43] Other researchers believe that the disease existed in Europe and Asia before Columbus and his men returned from exposure to indigenous peoples of the Americas, but that they brought back a more virulent form.

In the 100 years following the arrival of the Spanish to the Americas, large disease epidemics depopulated large parts of the eastern United States in the 15th century.[44] In 1618–1619, smallpox killed 90% of the Native Americans in the area of the Massachusetts Bay.[45] Historians believe many Mohawk in present-day New York became infected after contact with children of Dutch traders in Albany in 1634. The disease swept through Mohawk villages, reaching the Onondaga at Lake Ontario by 1636, and the lands of the western Iroquois by 1679, as it was carried by Mohawk and other Native Americans who traveled the trading routes.[46] The high rate of fatalities caused breakdowns in Native American societies and disrupted generational exchange of culture.

Between 1754 and 1763, many Native American tribes were involved in the French and Indian War/Seven Years' War. Those involved in the fur trade in the northern areas tended to ally with French forces against British colonial militias. Native Americans fought on both sides of the conflict. The greater number of tribes fought with the French in the hopes of checking British expansion. The British had made fewer allies, but it was joined by some tribes that wanted to prove assimilation and loyalty in support of treaties to preserve their territories. They were often disappointed when such treaties were later overturned. The tribes had their own purposes, using their alliances with the European powers to battle traditional Native enemies.

Native California Population, according to Cook 1978. The 2010 U.S. Census reported 723,225 Native Americans in California.[47]

After European explorers reached the West Coast in the 1770s, smallpox rapidly killed at least 30% of Northwest Coast Native Americans. For the next 80 to 100 years, smallpox and other diseases devastated native populations in the region.[48] Puget Sound area populations, once estimated as high as 37,000 people, were reduced to only 9,000 survivors by the time settlers arrived en masse in the mid-19th century.[49] The Spanish missions in California did not significantly affect the population of Native Americans, but the numbers of the latter decreased rapidly after California ceased to be a Spanish colony, especially during the second half of the 19th century and the beginning of the 20th (see chart on the right).

Smallpox epidemics in 1780–1782 and 1837–1838 brought devastation and drastic depopulation among the Plains Indians.[50][51] By 1832, the federal government established a smallpox vaccination program for Native Americans (The Indian Vaccination Act of 1832). It was the first federal program created to address a health problem of Native Americans.[52][53]

Animal introductions[edit]

With the meeting of two worlds, animals, insects, and plants were carried from one to the other, both deliberately and by chance, in what is called the Columbian Exchange. Sheep, pigs, horses, and cattle were all Old World animals that were introduced to contemporary Native Americans who never knew such animals.[54]

In the 16th century, Spaniards and other Europeans brought horses to Mexico. Some of the horses escaped and began to breed and increase their numbers in the wild. The early American horse had been game for the earliest humans on the continent. It was hunted to extinction about 7000 BCE, just after the end of the last glacial period.[citation needed] Native Americans benefited by reintroduction of horses. As they adopted use of the animals, they began to change their cultures in substantial ways, especially by extending their nomadic ranges for hunting.

The reintroduction of the horse to North America had a profound impact on Native American culture of the Great Plains. The tribes trained and used horses to ride and to carry packs or pull travois. The people fully incorporated the use of horses into their societies and expanded their territories. They used horses to carry goods for exchange with neighboring tribes, to hunt game, especially bison, and to conduct wars and horse raids.

King Philip's War[edit]

Main article: King Philip's War

King Philip's War, also called Metacom's War or Metacom's Rebellion, was an armed conflict between Native American inhabitants of present-day southern New England and English colonists and their Native American allies from 1675 to 1676. It continued in northern New England (primarily on the Maine frontier) even after King Philip was killed, until a treaty was signed at Casco Bay in April 1678.[citation needed] According to a combined estimate of loss of life in Schultz and Tougias' King Philip's War, The History and Legacy of America's Forgotten Conflict (based on sources from the Department of Defense, the Bureau of Census, and the work of Colonial historian Francis Jennings), 800 out of 52,000 English colonists of New England (1 out of every 65) and 3,000 out of 20,000 natives (3 out of every 20) lost their lives due to the war, which makes it proportionately one of the bloodiest and costliest in the history of America.[citation needed] More than half of New England's 90 towns were assaulted by Native American warriors. One in ten soldiers on both sides were wounded or killed.[55]

The war is named after the main leader of the Native American side, Metacomet (also known as Metacom or Pometacom) who was known to the English as King Philip. He was the last Massasoit (Great Leader) of the Pokanoket Tribe/Pokanoket Federation and Wampanoag Nation. Upon their loss to the Colonists and the attempted genocide of the Pokanoket Tribe and Royal Line, many managed to flee to the North to continue their fight against the British (Massachusetts Bay Colony) by joining with the Abanaki Tribes and Wabanaki Federation.[citation needed]

Foundations for freedom[edit]

Further information: Great Law of Peace

Some Europeans considered Native American societies to be representative of a golden age known to them only in folk history.[56] The political theorist Jean Jacques Rousseau wrote that the idea of freedom and democratic ideals was born in the Americas because "it was only in America" that Europeans from 1500 to 1776 knew of societies that were "truly free."[56]

Natural freedom is the only object of the policy of the [Native Americans]; with this freedom do nature and climate rule alone amongst them ... [Native Americans] maintain their freedom and find abundant nourishment... [and are] people who live without laws, without police, without religion.

In the 20th century, some writers have credited the Iroquois nations' political confederacy and democratic government as being influences for the development of the Articles of Confederation and the United States Constitution.[57][58] In October 1988, the U.S. Congress passed Concurrent Resolution 331 to recognize the influence of the Iroquois Constitution upon the U.S. Constitution and Bill of Rights.[59]

But, leading historians of the period note that historic evidence is lacking to support such an interpretation. Gordon Wood wrote, "The English colonists did not need the Indians to tell them about federalism or self-government. The New England Confederation was organized as early as 1643."[60] The historian Jack Rakove, a specialist in early American history, in 2005 noted that the voluminous documentation of the Constitutional proceedings "contain no significant reference to Iroquois."[60] Secondly, he notes: "All the key political concepts that were the stuff of American political discourse before the Revolution and after, had obvious European antecedents and referents: bicameralism, separation of powers, confederations, and the like." [60]

American Revolution[edit]

Yamacraw Creek Native Americans meet with the Trustee of the colony of Georgia in England, July 1734. The painting shows a Native American boy (in a blue coat) and woman (in a red dress) in European clothing.

During the American Revolution, the newly proclaimed United States competed with the British for the allegiance of Native American nations east of the Mississippi River. Most Native Americans who joined the struggle sided with the British, based both on their trading relationships and hopes that colonial defeat would result in a halt to further colonial expansion onto Native American land. Many native communities were divided over which side to support in the war and others wanted to remain neutral. The first native community to sign a treaty with the new United States Government was the Lenape. For the Iroquois Confederacy, based in New York, the American Revolution resulted in civil war. The only Iroquois tribes to ally with the colonials were the Oneida and Tuscarora.

Frontier warfare during the American Revolution was particularly brutal, and numerous atrocities were committed by settlers and native tribes alike. Noncombatants suffered greatly during the war. Military expeditions on each side destroyed villages and food supplies to reduce the ability of people to fight, as in frequent raids by both sides in the Mohawk Valley and western New York.[61] The largest of these expeditions was the Sullivan Expedition of 1779, in which American colonial troops destroyed more than 40 Iroquois villages to neutralize Iroquois raids in upstate New York. The expedition failed to have the desired effect: Native American activity became even more determined.

American Indians have played a central role in shaping the history of the nation, and they are deeply woven into the social fabric of much of American life.... During the last three decades of the 20th century, scholars of ethnohistory, of the "new Indian history," and of Native American studies forcefully demonstrated that to understand American history and the American experience, one must include American Indians.

—Robbie Ethridge, Creek Country.[62]
Mishikinakwa ("Little Turtle")'s forces defeated an American force of nearly 1000 U.S Army soldiers and other casualties at the Battle of the Wabash in 1791.
Bronze medals struck at behest of Virginia governor Thomas Jefferson and carried by Joseph Martin to give to Cherokee allies of colonial forces. Notice peace pipe atop the medal

The British made peace with the Americans in the Treaty of Paris (1783), through which they ceded vast Native American territories to the United States without informing or consulting with the Native Americans. The Northwest Indian War was led by Native American tribes trying to repulse American settlers. The United States initially treated the Native Americans who had fought as allies with the British as a conquered people who had lost their lands. Although most members of the Iroquois tribes went to Canada with the Loyalists, others tried to stay in New York and western territories to maintain their lands. The state of New York made a separate treaty with Iroquois nations and put up for sale 5,000,000 acres (20,000 km2) of land that had previously been their territories. The state established small reservations in western New York for the remnant peoples.

The Indians presented a reverse image of European civilization which helped America establish a national identity that was neither savage nor civilized.

—Charles Sanford, The Quest for Paradise[63]

18th century United States[edit]

The United States was eager to expand, to develop farming and settlements in new areas, and to satisfy land hunger of settlers from New England and new immigrants. The national government initially sought to purchase Native American land by treaties. The states and settlers were frequently at odds with this policy.[64]

George Washington advocated the advancement of Native American society and he "harbored some measure of goodwill towards the Indians."[65]

European nations sent Native Americans (sometimes against their will) to the Old World as objects of curiosity. They often entertained royalty and were sometimes prey to commercial purposes. Christianization of Native Americans was a charted purpose for some European colonies.

Whereas it hath at this time become peculiarly necessary to warn the citizens of the United States against a violation of the treaties.... I do by these presents require, all officers of the United States, as well civil as military, and all other citizens and inhabitants thereof, to govern themselves according to the treaties and act aforesaid, as they will answer the contrary at their peril.

—George Washington, Proclamation Regarding Treaties, 1790.[66]

United States policy toward Native Americans had continued to evolve after the American Revolution. George Washington and Henry Knox believed that Native Americans were equals but that their society was inferior. Washington formulated a policy to encourage the "civilizing" process.[67] Washington had a six-point plan for civilization which included:

  1. impartial justice toward Native Americans
  2. regulated buying of Native American lands
  3. promotion of commerce
  4. promotion of experiments to civilize or improve Native American society
  5. presidential authority to give presents
  6. punishing those who violated Native American rights.[68]

Robert Remini, a historian, wrote that "once the Indians adopted the practice of private property, built homes, farmed, educated their children, and embraced Christianity, these Native Americans would win acceptance from white Americans."[69] The United States appointed agents, like Benjamin Hawkins, to live among the Native Americans and to teach them how to live like whites.[70]

How different would be the sensation of a philosophic mind to reflect that instead of exterminating a part of the human race by our modes of population that we had persevered through all difficulties and at last had imparted our Knowledge of cultivating and the arts, to the Aboriginals of the Country by which the source of future life and happiness had been preserved and extended. But it has been conceived to be impracticable to civilize the Indians of North America — This opinion is probably more convenient than just.

—Henry Knox to George Washington, 1790s.[65]
Benjamin Hawkins, seen here on his plantation, teaches Creek Native Americans how to use European technology. Painted in 1805.

In the late 18th century, reformers starting with Washington and Knox,[71] supported educating native children and adults, in efforts to "civilize" or otherwise assimilate Native Americans to the larger society (as opposed to relegating them to reservations). The Civilization Fund Act of 1819 promoted this civilization policy by providing funding to societies (mostly religious) who worked on Native American improvement.

I rejoice, brothers, to hear you propose to become cultivators of the earth for the maintenance of your families. Be assured you will support them better and with less labor, by raising stock and bread, and by spinning and weaving clothes, than by hunting. A little land cultivated, and a little labor, will procure more provisions than the most successful hunt; and a woman will clothe more by spinning and weaving, than a man by hunting. Compared with you, we are but as of yesterday in this land. Yet see how much more we have multiplied by industry, and the exercise of that reason which you possess in common with us. Follow then our example, brethren, and we will aid you with great pleasure...

—President Thomas Jefferson, Brothers of the Choctaw Nation, December 17, 1803[72]

19th century[edit]

Resistance[edit]

Tecumseh was the Shawnee leader of Tecumseh's War who attempted to organize an alliance of Native American tribes throughout North America.[73]

As American expansion continued, Native Americans resisted settlers' encroachment in several regions of the new nation (and in unorganized territories), from the Northwest to the Southeast, and then in the West, as settlers encountered the tribes of the Great Plains.

East of the Mississippi River, an intertribal army led by Tecumseh, a Shawnee chief, fought a number of engagements in the Northwest during the period 1811–12, known as Tecumseh's War. In the latter stages, Tecumseh's group allied with the British forces in the War of 1812 and was instrumental in the conquest of Detroit. Conflicts in the Southeast include the Creek War and Seminole Wars, both before and after the Indian Removals of most members of the Five Civilized Tribes beginning in the 1830s under President Andrew Jackson's policies.

Native American nations on the plains in the west continued armed conflicts with the United States throughout the 19th century, through what were called generally "Indian Wars." The Battle of Little Bighorn (1876) was one of the greatest Native American victories. Defeats included the Sioux Uprising of 1862,[74] the Sand Creek Massacre (1864) and Wounded Knee in 1890.[75] Indian Wars continued into the early 20th century.

According to the U.S. Bureau of the Census (1894),

"The Indian wars under the government of the United States have been more than 40 in number. They have cost the lives of about 19,000 white men, women and children, including those killed in individual combats, and the lives of about 30,000 Indians."[76]

American expansion[edit]

Native Americans flee from the allegorical representation of Manifest Destiny, Columbia, painted in 1872 by John Gast

In July 1845, the New York newspaper editor John L. O’Sullivan coined the phrase, "Manifest Destiny," as the "design of Providence" supporting the territorial expansion of the United States.[77] Manifest Destiny had serious consequences for Native Americans, since continental expansion for the United States took place at the cost of their occupied land. Manifest Destiny was a justification for expansion and westward movement, or, in some interpretations, an ideology or doctrine that helped to promote the process of civilization. Advocates of Manifest Destiny believed that expansion was not only good, but that it was obvious and certain. The term was first used primarily by Jacksonian Democrats in the 1840s to promote the annexation of much of what is now the Western United States (the Oregon Territory, the Texas Annexation, and the Mexican Cession).

What a prodigious growth this English race, especially the American branch of it, is having! How soon will it subdue and occupy all the wild parts of this continent and of the islands adjacent. No prophecy, however seemingly extravagant, as to future achievements in this way [is] likely to equal the reality.

—Rutherford Birchard Hayes, U.S. President, January 1, 1857, Personal Diary.[78]

The age of Manifest Destiny, which came to be associated with extinguishing American Indian territorial claims and removing them to reservations, gained ground as the United States population explored and settled west of the Mississippi River. Although Indian Removal from the Southeast had been proposed by some as a humanitarian measure to ensure their survival away from Americans, conflicts of the 19th century led some European-Americans to regard the natives as "savages".

Civil War[edit]

For more details on this topic, see Native Americans in the American Civil War.
Ely Parker was a Union Civil War General who wrote the terms of surrender between the United States and the Confederate States of America.[79] Parker was one of two Native Americans to reach the rank of Brigadier General during the Civil War.

Many Native Americans served in the military during the Civil War, on both sides.[80] By fighting with the whites, Native Americans hoped to gain favor with the prevailing government by supporting the war effort.[80][81] They also believed war service might mean an end to discrimination and relocation from ancestral lands to western territories.[80] While the war raged and African Americans were proclaimed free, the U.S. government continued its policies of assimilation, submission, removal, or extermination of Native Americans.[80]

Cherokee confederates reunion in New Orleans, 1903.

General Ely S. Parker, a member of the Seneca tribe, created the articles of surrender which General Robert E. Lee signed at Appomattox Court House on April 9, 1865. Gen. Parker, who served as Gen. Ulysses S. Grant's military secretary and was a trained attorney, was once rejected for Union military service because of his race. At Appomattox, Lee is said to have remarked to Parker, "I am glad to see one real American here," to which Parker replied, "We are all Americans."[80] General Stand Watie, a leader of the Cherokee Nation and Confederate Indian cavalry commander, was the last Confederate General to surrender his troops.[82]

Removals and reservations[edit]

In the 19th century, the incessant westward expansion of the United States incrementally compelled large numbers of Native Americans to resettle further west, often by force, almost always reluctantly. Native Americans believed this forced relocation illegal, given the Hopewell Treaty of 1785. Under President Andrew Jackson, United States Congress passed the Indian Removal Act of 1830, which authorized the President to conduct treaties to exchange Native American land east of the Mississippi River for lands west of the river.

As many as 100,000 Native Americans relocated to the West as a result of this Indian Removal policy. In theory, relocation was supposed to be voluntary and many Native Americans did remain in the East. In practice, great pressure was put on Native American leaders to sign removal treaties.

The most egregious violation of the stated intention of the removal policy took place under the Treaty of New Echota, which was signed by a dissident faction of Cherokees but not the principal chief. The following year, the Cherokee conceded to removal, but Georgia included their land in a lottery for European-American settlement before that. President Jackson used the military to gather and transport the Cherokee to the west, whose timing and lack of adequate supplies led to the deaths of an estimated 4,000 Cherokees on the Trail of Tears. About 17,000 Cherokees, along with approximately 2,000 enslaved blacks held by Cherokees, were taken by force migration to Indian Territory.[83]

Tribes were generally located to reservations where they could more easily be separated from traditional life and pushed into European-American society. Some southern states additionally enacted laws in the 19th century forbidding non-Native American settlement on Native American lands, with the intention to prevent sympathetic white missionaries from aiding the scattered Native American resistance.[84]

Native Americans and U.S. Citizenship[edit]

Portraits of Native Americans from the Cherokee, Cheyenne, Choctaw, Comanche, Iroquois, and Muscogee tribes in American attire. Photos date from 1868 to 1924.

In 1817, the Cherokee became the first Native Americans recognized as U.S. citizens. Under Article 8 of the 1817 Cherokee treaty, "Upwards of 300 Cherokees (Heads of Families) in the honest simplicity of their souls, made an election to become American citizens."[85][86] The next earliest recorded date of Native Americans' becoming U.S. citizens was in 1831, when some Mississippi Choctaw became citizens after the United States Congress ratified the Treaty of Dancing Rabbit Creek.[87][88][89][90]

Article 22 sought to put a Choctaw representative in the U.S. House of Representatives.[87] Under article XIV of that treaty, any Choctaw who elected not to move with the Choctaw Nation could become an American citizen when he registered and if he stayed on designated lands for five years after treaty ratification. Through the years, Native Americans became U.S. citizens by:

1. Treaty provision (as with the Cherokee)
2. Registration and land allotment under the Dawes Act of February 8, 1887
3. Issuance of Patent in Fee simple
4. Adopting Habits of Civilized Life
5. Minor Children
6. Citizenship by Birth
7. Becoming Soldiers and Sailors in the U.S. Armed Forces
8. Marriage to a U.S. citizen
9. Special Act of Congress.

In 1857, Chief Justice Roger B. Taney expressed the opinion of the court that since Native Americans were "free and independent people" that they could become U.S. citizens.[91][92] Taney asserted that Native Americans could be naturalized and join the "political community" of the United States.[92]

[Native Americans], without doubt, like the subjects of any other foreign Government, be naturalized by the authority of Congress, and become citizens of a State, and of the United States; and if an individual should leave his nation or tribe, and take up his abode among the white population, he would be entitled to all the rights and privileges which would belong to an emigrant from any other foreign people.

—Chief Justice Roger B. Taney, 1857, What was Taney thinking? American Indian Citizenship in the era of Dred Scott, Frederick E. Hoxie, April 2007.[92]

After the American Civil War, the Civil Rights Act of 1866 states, "that all persons born in the United States, and not subject to any foreign power, excluding Indians not taxed, are hereby declared to be citizens of the United States".[93] This was affirmed by the ratification of the Fourteenth Amendment. The concept of Native Americans as U.S. citizens fell out of favor among politicians at the time. Senator Jacob Howard of Michigan commented, “I am not yet prepared to pass a sweeping act of naturalization by which all the Indian savages, wild or tame, belonging to a tribal relation, are to become my fellow-citizens and go to the polls and vote with me". (Congressional Globe, 1866, 2895)[94] In a Senate floor debate regarding the Fourteenth Amendment, James Rood Doolittle of Wisconsin stated, " ... all those wild Indians to be citizens of the United States, the Great Republic of the world, whose citizenship should be a title as proud as that of king, and whose danger is that you may degrade that citizenship (Congressional Globe, 1866, 2892)."[94]

Indian Appropriations Act of 1871[edit]

In 1871 Congress added a rider to the Indian Appropriations Act ending United States recognition of additional Native American tribes or independent nations, and prohibiting additional treaties.

That hereafter no Indian nation or tribe within the territory of the United States shall be acknowledged or recognized as an independent nation, tribe, or power with whom the United States may contract by treaty: Provided, further, that nothing herein contained shall be construed to invalidate or impair the obligation of any treaty heretofore lawfully made and ratified with any such Indian nation or tribe.

—Indian Appropriations Act of 1871[95]

Education and Indian boarding schools[edit]

After the Indian wars in the late 19th century, the United States established Native American boarding schools, initially run primarily by or affiliated with Christian missionaries.[96] At this time American society thought that Native American children needed to be acculturated to the general society. The boarding school experience often proved traumatic to Native American children, who were forbidden to speak their native languages, taught Christianity and denied the right to practice their native religions, and in numerous other ways forced to abandon their Native American identities[97] and adopt European-American culture. Since the 20th century, investigations documented cases of sexual, physical and mental abuse occurring at such schools.[98][99]

While problems were documented as early as the 1920s, some of the schools continued into the 1960s. Since the rise of self-determination for Native Americans, they have generally emphasized education of their children at schools near where they live. In addition, many federally recognized tribes have taken over operations of such schools and added programs of language retention and revival to strengthen their cultures. Beginning in the 1970s, tribes have also founded colleges at their reservations, controlled and operated by Native Americans, to educate their young for jobs as well as to pass on their cultures.

20th century[edit]

Charles Curtis, of Kaw, Osage, Potawatomi, French and British ancestry, was 31st Vice President of the United States, 1929-1933.

On August 29, 1911 Ishi, generally considered to have been the last Native American to live most of his life without contact with European-American culture, was discovered near Oroville, California after a forest fire drove him from nearby mountains. He was the last of his tribe, the rest having been massacred by a party of White "Indian fighters" in 1865 when he was a boy. After being jailed in protective custody, he was released to anthropologists led by Alfred L. Kroeber at the University of California who studied his language and culture, and provided him a home until his death from tuberculosis five years later.[100][101][102]

On June 2, 1924 U.S. Republican President Calvin Coolidge signed the Indian Citizenship Act, which made citizens of the United States of all Native Americans, who were not already citizens, born in the United States and its territories. Prior to passage of the act, nearly two-thirds of Native Americans were already U.S. citizens.[103]

American Indians today in the U.S. have all the rights guaranteed in the U.S. Constitution, can vote in elections, and run for political office. There has been controversy over how much the federal government has jurisdiction over tribal affairs, sovereignty, and cultural practices.[104]

Be it enacted by the Senate and House of Representatives of the United States of America in Congress assembled, That all noncitizen Native Americans born within the territorial limits of the United States be, and they are hereby, declared to be citizens of the United States: Provided, That the granting of such citizenship shall not in any manner impair or otherwise affect the right of any Native American to tribal or other property.

Indian Citizenship Act of 1924

World War II[edit]

For more details on this topic, see Native Americans and World War II.
General Douglas MacArthur meeting Navajo, Pima, Pawnee and other Native American troops.

Some 44,000 Native Americans served in the United States military during World War II: at the time, one-third of all able-bodied Indian men from 18 to 50 years of age.[105] Described as the first large-scale exodus of indigenous peoples from the reservations since the removals of the 19th century, the men's service with the US military in the international conflict was a turning point in Native American history. The overwhelming majority of Native Americans welcomed the opportunity to serve; they had a voluntary enlistment rate that was 40% higher than those drafted. War Department officials said that if the entire population had enlisted in the same proportion as the Native Americans, the response would have rendered the draft unnecessary.[106]

Their fellow soldiers often held them in high esteem, in part since the legend of the tough Native American warrior had become a part of the fabric of American historical legend. White servicemen sometimes showed a lighthearted respect toward Native American comrades by calling them "chief". The resulting increase in contact with the world outside of the reservation system brought profound changes to Native American culture. "The war", said the U.S. Indian Commissioner in 1945, "caused the greatest disruption of Native life since the beginning of the reservation era", affecting the habits, views, and economic well-being of tribal members.[107] The most significant of these changes was the opportunity—as a result of wartime labor shortages—to find well-paying work in cities, and many people relocated to urban areas, particularly on the West Coast with the buildup of the defense industry.

There were also losses as a result of the war. For instance, a total of 1,200 Pueblo men served in World War II; only about half came home alive. In addition many more Navajo served as Code talkers for the military in the Pacific. The code they made, although cryptologically very simple, was never cracked by the Japanese.

Self-determination[edit]

Military service and urban residency contributed to the rise of American Indian activism, particularly after the 1960s and the occupation of Alcatraz Island (1969–1971) by a student Indian group from San Francisco. In the same period, the American Indian Movement (AIM) was founded in Minneapolis, and chapters were established throughout the country, where American Indians combined spiritual and political activism. Political protests gained national media attention and the sympathy of the American public.

Through the mid-1970s, conflicts between governments and Native Americans occasionally erupted into violence. A notable late 20th-century event was the Wounded Knee incident on the Pine Ridge Indian Reservation. Upset with tribal government and the failures of the federal government to enforce treaty rights, about 300 Oglala Lakota and American Indian Movement (AIM) activists took control of Wounded Knee on February 27, 1973.[108]

Indian activists from around the country joined them at Pine Ridge, and the occupation became a symbol of rising American Indian identity and power. Federal law enforcement officials and the national guard cordoned off the town, and the two sides had a standoff for 71 days. During much gunfire, one United States Marshal was wounded and paralyzed. In late April a Cherokee and local Lakota man were killed by gunfire; the Lakota elders ended the occupation to ensure no more lives were lost.[108]

In June 1975, two FBI agents seeking to make an armed robbery arrest at Pine Ridge Reservation were wounded in a firefight, and killed at close range. The AIM activist Leonard Peltier was sentenced in 1976 to two consecutive terms of life in prison in the FBI deaths.[109]

In 1968 the government enacted the Indian Civil Rights Act. This gave tribal members most of the protections against abuses by tribal governments that the Bill of Rights accords to all U.S. citizens with respect to the federal government.[110] In 1975 the U.S. government passed the Indian Self-Determination and Education Assistance Act, marking the culmination of 15 years of policy changes. It resulted from American Indian activism, the Civil Rights Movement, and community development aspects of President Lyndon Johnson's social programs of the 1960s. The Act recognized the right and need of Native Americans for self-determination. It marked the U.S. government's turn away from the 1950s policy of termination of the relationship between tribes and the government. The U.S. government encouraged Native Americans' efforts at self-government and determining their futures. Tribes have developed organizations to administer their own social, welfare and housing programs, for instance. Tribal self-determination has created tension with respect to the federal government's historic trust obligation to care for Indians, however, the Bureau of Indian Affairs has never lived up to that responsibility.[111]

By this time, tribes had already started to establish community schools to replace the BIA boarding schools. Led by the Navajo Nation in 1968, tribes started tribal colleges and universities, to build their own models of education on reservations, preserve and revive their cultures, and develop educated workforces. In 1994 the U.S. Congress passed legislation recognizing the tribal colleges as land-grant colleges, which provided opportunities for funding. Thirty-two tribal colleges in the United States belong to the American Indian Higher Education Consortium. By the early 21st century, tribal nations had also established numerous language revival programs in their schools.

In addition, Native American activism has led major universities across the country to establish Native American studies programs and departments, increasing awareness of the strengths of Indian cultures, providing opportunities for academics, and deepening research on history and cultures in the United States. Native Americans have entered academia; journalism and media; politics at local, state and federal levels; and public service, for instance, influencing medical research and policy to identify issues related to American Indians.

In 1981, Tim Giago founded the Lakota Times, an independent Native American newspaper, located at the Pine Ridge Reservation but not controlled by tribal government. He later founded the Native American Journalists Association. Other independent newspapers and media corporations have been developed, so that Native American journalists are contributing perspective on their own affairs and other policies and events.

In 2004 Senator Sam Brownback (Republican of Kansas) introduced a joint resolution (Senate Joint Resolution 37) to "offer an apology to all Native Peoples on behalf of the United States" for past "ill-conceived policies" by the U.S. government regarding Indian Tribes.[112] President Barack Obama signed the historic apology into law in 2009, as section Section 8113 of the 2010 defense appropriations bill.[113]

After years of investigation and independent work by Native American journalists, in 2003 the U.S. government indicted suspects in the December 1975 murder of Anna Mae Aquash at the Pine Ridge Indian Reservation. A Mi'kmaq, Aquash was the highest-ranking woman activist in the American Indian Movement (AIM) at the time. She was killed several months after two FBI agents had been killed at the reservation. Many Lakota believe that she was killed by AIM on suspicion of having been an FBI informant, but she never worked for the FBI.[114] Arlo Looking Cloud was convicted in federal court in 2004. In 2007 the United States extradited AIM activist John Graham from Canada to stand trial for her murder.[115] He was also convicted and sentenced to life.

21st century[edit]

In 2013 jurisdiction over persons who were not tribal members under the Violence Against Women Act was extended to Indian Country. This closed a gap which prevented arrest or prosecution by tribal police or courts of abusive partners of tribal members who were not native or from another tribe.[116][117]

Migration to urban areas continued to grow with 70% of Native Americans living in urban areas in 2012, up from 45% in 1970 and 8% in 1940. Urban areas with significant Native American populations included Minneapolis, Denver, Phoenix, Tucson, Chicago, Oklahoma City, Houston, New York City, and Rapid City. Many lived in poverty. Racism, unemployment, drugs and gangs were common problems which Indian social service organizations such as the Little Earth housing complex in Minneapolis attempted to address.[118]

Notes[edit]

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