Shawnee Indians – West Virginia

https://www.wvencyclopedia.org/articles/383

Williams, John Alexander “Shawnee.” e-WV: The West Virginia Encyclopedia. 29 October 2010. Web. 26 September 2018.

The Shawnees were the southernmost of the Algonquian-speaking peoples of the eastern woodlands; hence their name, which derives from ‘‘southerner’’ in these languages. Originally centered in the mid-Ohio Valley, they descended, according to some archeologists, from the pre-historic Fort Ancient culture whose remains have been found in the Kanawha Valley, among other places. But they left this homeland during the 17th century, presumably in response to Iroquois attacks during the Beaver Wars, and were recorded by Europeans in such widely separated locations as Kentucky, Alabama, South Carolina, and Pennsylvania. A Shawnee companion of the French explorer, Robert Cavelier de la Salle, even traveled to Paris. The Shawnees entered frontier annals on a regular basis after Quaker missionaries found some of them living on Pequa Creek near present Lancaster, Pennsylvania, in 1692.

It is possible that the 17th century record represents the separate wanderings of the Shawnee’s principal divisions—Chalakaatha, Mequashake, Pekowi, Hathawikila, and Kishpoko—since the divisions traditionally lived in separate village clusters and were only loosely confederated. European transcriptions of these names in places such as Chillicothe and Piqua, Ohio, Sewickley, Pennsylvania, and Pickaway, West Virginia, testify to some of these wanderings. Thus it was the Pekowi who began the Shawnee return to the Ohio Valley when they moved from eastern to western Pennsylvania in 1728. By 1750, some 1,200 Shawnee were living in villages along the Ohio River, from which they launched attacks against the Virginia frontier during the French and Indian War and Pontiac’s Rebellion. Later they moved their villages to the Scioto River in southern Ohio, and after their defeat in Lord Dunmore’s War they moved again to the Miami River headwaters in southwest Ohio. They consistently claimed Virginia west of the Alleghenies to be their hunting lands, along with most of Kentucky. They also denied the right of the Iroquois to dispose of this territory, as the Iroquois did in land sales to colonial governments in 1744 and 1768.

Under the influence of a nativist religious revival first preached by the Delaware prophet Neolin, Shawnees took the lead in defending the Ohio country from the white advance across the Appalachians in Western Virginia and Kentucky and also sent emissaries to other tribes to preach the necessity of Indian unity. These efforts suffered a temporary setback with the Shawnee defeat in Dunmore’s War, but they continued during the American Revolution. During 1775–76, the Mequashake Shawnees led by Cornstalk adopted a neutralist position between the British and the rebel colonists, but members of other Shawnee bands formed war parties on their own or in concert with Mingos and militant Delawares. When Cornstalk was imprisoned and then murdered at Fort Randolph in 1777, the Mequashake joined the other bands in general warfare all along the frontier. White settlements along the Ohio, in the Kanawha Valley, and in Kentucky bore the brunt of these attacks, which continued through 1782, culminating in the famous second siege of Fort Henry at Wheeling in September of that year.

The Shawnees, along with other Indians resident in Ohio, were outraged when the British accepted Virginia’s claim to the territory between the Great Lakes and the Ohio and ceded this territory to the United States in the 1783 Treaty of Paris, following the Revolution. Disputing the validity of the British cession, Shawnee militants urged the other Ohio tribes and also the Cherokees to fight on. Assaults on the frontier and on white settlers traveling the Ohio River multiplied after 1786 and continued into the early 1790s. Though Euro-American beachheads were established in 1788 north of the Ohio at Marietta and Cincinnati, native resistance succeeded in defeating armies sent against their villages in 1790 and 1791. Only after a combined force of regular troops and militia commanded by Gen. Anthony Wayne defeated a Shawnee-led Indian force at the Battle of Fallen Timbers in northwest Ohio in 1794 did the militants agree to give up their Ohio lands.

The Treaty of Greenville in 1795 cleared the way for white settlement on both banks of the Ohio and ended the threat of raids in what is now West Virginia. Even then, however, the militant Shawnee spirit remained unconquered. In the early 19th century, a new revitalization movement spread under the leadership of the prophet Tenskwatawa and his warrior brother Tecumseh. This movement was centered in new Shawnee villages in what is now Indiana and did not directly affect West Virginia.

This Article was written by John Alexander Williams

Last Revised on October 29, 2010

 

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Piqua Shawnee Tribe
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Shawnee Indians – Texas

SHAWNEE INDIANS

TSHA – Texas State Historical Association

By Carol A. Lipscomb

SHAWNEE INDIANS. The Shawnees were one of many immigrant tribes from the United States who entered Texas in the late eighteenth and early nineteenth centuries. This eastern woodlands tribe originally inhabited the Ohio and Cumberland valleys in what is now Kentucky. Some Shawnee groups drifted farther south into the Piedmont area of Virginia, the Carolinas, and Georgia. The name Shawnee means “southerner” and identifies the tribe as one of the southernmost members of the Algonkian linguistic family.

The Shawnees moved about in search of game during winters. In the growing season they settled in rather large villages where they raised crops of corn, squash, and beans. The tribe carried on extensive trade in animal skins and salt; production of the latter was a major industry for the Shawnees, who extracted the mineral from the many salt springs in Kentucky. Because building material was abundant in the eastern woodlands, the tribe built permanent houses, called wigwams, and abandoned them when they moved. The wigwams were single-family dwellings made of poles and bark that could easily be constructed in a few days.

Shawnee clothing was made of dressed skins and consisted of a shirt for men and a longer overblouse for women. Both sexes wore leggings and moccasins. Their clothing was often decorated with dyed porcupine quills, bright-colored feathers, and paint.

The Shawnees came into contact with French missionaries, explorers, and fur traders in the mid-seventeenth century. During that same period, southern Shawnees began trading with the Spanish in Florida. By the early eighteenth century, the British were moving into Shawnee territory, and the tribe began a westward migration. During the American Revolution, the Shawnees fought fiercely to retain their hunting grounds, but after 1783 the rapid influx of whites into the trans-Appalachian region scattered them. By the early nineteenth century the tribe was spread from Ohio to Alabama.

Around 1790 a major Shawnee band migrated west of the Mississippi River to the area of Cape Girardeau, Missouri. By 1815 an estimated 1,200 Shawnees were settled there. They were joined by a large band of Delawares, and the two tribes became closely associated. In 1822 a band of the Missouri Shawnees, numbering about 270 families, migrated south into Texas, which was then a part of Mexico. They settled on the south bank of the Red River near Pecan Point. The Texas Shawnees petitioned the Mexican government for land, and in 1824 the governor of Coahuila and Texas, Rafael Gonzales, authorized the legislature to grant the tribe one square mile of land per family along the south bank of the Red River. The Shawnees became allies of the Cherokees and other immigrant tribes living in Texas, and all enjoyed a generally peaceful relationship with Mexican officials and a growing number of Anglo-American settlers. The Shawnees even aided the Mexicans in their war with the Comanches. In 1832 a party of Shawnees, led by chief John Linney, defeated a band of Penateka Comanches at Bandera Pass, west of San Antonio. When Texas became a republic, officials of the new government, under the leadership of President Sam Houston, worked to maintain good relations with the immigrant Indians, including the Shawnees. The tribe and their allies signed a treaty with Texas officials in February 1836. The agreement, however, which granted the Indians a designated tract of land, was never ratified by the Texas Senate. Houston’s successor, Mirabeau B. Lamar, saw the immigrant Indians as unauthorized intruders and wanted them removed from Texas. In the summer of 1839, amid rumors of collusion between them and the Mexicans, he provoked the Cherokee War, which ultimately affected all of the immigrant Texas tribes. Lamar sent a message to Linney and the Shawnees asking them to remain neutral in the conflict, and most of the tribe complied with the request.

After the Cherokees were defeated, Shawnee leaders, including Chief Elanie, negotiated a treaty with Texas officials at Nacogdoches. According to its terms, the tribe promised to leave Texas peaceably if they received payment for improvements on their land, deserted crops, and all property left behind. The government agreed to provide transportation and supplies for the relocation. There is some evidence that Texas officials honored those treaty commitments, and by early 1840 most of the Texas Shawnees had moved north of the Red River into Indian Territory. The tribe settled on the Canadian River near the mouth of the Little River and became the nucleus of the present Absentee band of Shawnees. In 1846 they were joined by a large segment of Shawnees who had been forced to leave Kansas. The few scattered Shawnees who remained in Texas after the Cherokee War were consolidated in 1857 with remnants of other tribes on the Brazos Indian Reservation, near the site of present Graham. But the Texas reservation system was shortlived, and in 1859 the reserve Indians, including the Shawnees, were moved to Indian Territory. Those Shawnees joined the Absentee band on the Canadian River. Today many Shawnees still reside in eastern Oklahoma. The Loyal or Cherokee band is centered around White Oak in the northeastern corner of the state. The Absentee band is located in central Oklahoma between Tecumseh and Norman, and the Eastern band lives near Miami. Unlike most tribes now resident in Oklahoma, the Shawnees have managed to preserve to the present day their complete cycle of ceremonial dances and other religious observances.

Piqua Shawnee
“Piqua Shawnee”
Piqua Shawnee Tribe

75th Annual NCAI Convention & Marketplace

NCAI Conference 2018

Date: Oct 21, 2018 – Oct 26, 2018

Where: Denver, CO

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About the Event:

We are excited to celebrate our 75th Anniversary in Denver, Colorado where our first convening was held in 1944! We hope you can join us. We look forward to welcoming you!

Registration Now Open! Register now online, or click here to download and print the registration form and submit with payment.

75th Anniversary Book “Honoring The Past”

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Call for photos, stories, and quotes for the 75th Anniversary!

We have a number of exciting activities planned including our 75th Anniversary book Honoring the Past!  Submit your photos, stories, and quotes to NCAI to be included in our materials for the year. Get started by filling out the form here.

Questions? Email ncai@ncai.org for more information.

Marketplace

The Marketplace offers a wonderful opportunity to shop with top Indian Arts & Crafts vendors, talk with representatives from Federal programs and Tribal Enterprises, and receive career, education, and health information from the wide variety of vendors. The Marketplace is open to the general public.

http://www.ncai.org/events/2018/10/21/75th-annual-convention-marketplace

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Piqua Shawnee Tribe

Alabama Indian Affairs Commission

Alabama Indian Affairs Commission

Rachel Naftel, Auburn University
The Alabama Indian Affairs Commission (AIAC), headquartered in Montgomery, Montgomery County, was established by the Alabama State Legislature in 1984 to serve as a liaison between Native Americans in the state and local, state, and federal agencies. Primarily, the AIAC aims to connect the Native American community in the state with local, state, and federal resources, including funding, for their social and economic development programs. In addition, it is tasked with developing criteria for recognition for Indian tribes, bands, or groups, and advocating for and promoting Indian rights.
The state government recognizes nine Native American tribes in Alabama: the Poarch Band of Creek Indians, the Echota Cherokee Tribe of Alabama, the Cherokee Tribe of Northeast Alabama, the Ma-Chis Lower Creek Indian Tribe of Alabama, the Star Clan of Muscogee Creeks, the Cher-O-Creek Intra Tribal Indians, the MOWA Band of Choctaw Indians, the Piqua Shawnee Tribe, and the United Cherokee Ani-Yun-Wiya Nation. Of this group, only the Poarch Band of Creeks is officially recognized by the federal government.
Governance
The AIAC is comprised of 13 members consisting of one representative from each of the nine Indian tribes served by the AIAC as well as a member of the Alabama Senate appointed by the lieutenant governor, a member of the Alabama House of Representatives appointed by the speaker, an at-large member appointed by the governor, and a member appointed by the commission who is a member of a federally recognized tribe not a member of any tribe represented on the commission. Commissioners serve four-year terms and are eligible for reappointment. The commission selects officers every two years and these include a chair, vice chair, parliamentarian, and executive director. The chair presides over all meetings and exercises general supervision of the commission. Meetings take place at the headquarters in Montgomery and are open to the public and posted on the AIAC website. AIAC operations are funded by the state government. The executive director, chair, and vice chair have fiscal responsibility for the funds. Members of the commission receive no compensation for their services, other than reimbursements for travel and expenses incurred while performing their duties as commissioner.
Functions
The commission’s primary purpose is to promote local, state, and federal government resources for Indian citizens in the state and actively seek government grants or funds available to eligible Native Americans. It has the authority to recognize Indian tribes as well as the authority to prescribe the rules for the recognition of Indian tribes, bands, groups, and associations, which is a complicated process. Its work also involves administrative and financial activities, particularly managing the agency and its finances, human resources, and facilities and providing information about legislation that affects Indians in Alabama.
One of the AIAC’s continuing accomplishments is its scholarship program. The AIAC offers annual scholarships to Native American residents of Alabama pursuing a college degree within the state. To qualify, students must be enrolled in the federal/state recognized tribe for a minimum of three years and meet his or her tribe’s internal qualifications. These scholarships give special considerations to students pursuing nursing, medical, veterinary, and pharmacy degrees. In addition to the scholarships, the AIAC sponsors the Ms. Indian Alabama Pageant, with the winner receiving a $5,000 scholarship.
Since its inception, the AIAC has sponsored economic development workshops and created the Alabama Indian Small Business Association; the commission maintains a list of Indian-operated businesses in the state. The Alabama Indian Community Loan Fund was created to help find organizations to invest in Indian businesses. (The casinos and hotels of the Poarch Band are perhaps the most visible projects undertaken in the state.) In addition, the commission has worked with historical organizations, including the Alabama Department of Archives and History for an ethnic studies program. The AIAC has raised warnings about the destruction of historic sites and collaborated with the Alabama Historical Commission on a statewide historic preservation plan.
Piqua Shawnee Tribe
“Piqua Shawnee”

Shawnee: Arkansas

Shawnee

Among the immigrant Native Americans who lived in territorial Arkansas were several Shawnee communities. They came from Indiana and Missouri at the invitation of the Cherokee after the Treaty of 1817 created the Cherokee Nation on land in the Ozarks between the White and Arkansas rivers. The Shawnee, who built settlements on Crooked Creek and White River, departed after more than a decade of life in Arkansas.

The Shawnee were a large Algonkian-speaking tribe, widely scattered across the eastern woodlands. By the middle of the eighteenth century, the majority of them were living in the area both north and south of the Ohio River. Euro-American settlers from the east brought on years of violence. In a peace treaty in 1774, the Shawnee were forced to cede Kentucky, and the continuing hostilities led some Shawnee in 1779 to move west across the Mississippi River to a large grant south of Ste. Genevieve that had been given by the Spanish government. From that new location, they became familiar with the Ozarks and the western prairies.

After the death of Tecumseh and the collapse of his fight against the United States in 1813, one faction of the Shawnee sought ways to coexist with the Americans, and some saw the migration of the whole tribe to the west as a good strategy. When the Western Cherokee, living in the Ozarks after 1817, became embroiled in skirmishes with the Osage, they invited eastern tribes, including the Shawnee, to move to their land west of the White River. One group, led by Quatawapea, also known as Captain or Colonel Lewis, settled on the White River, with their major town at Shawneetown, a location that later became Yellville (Marion County).

As guests of the Cherokee, the Shawnee were part of a larger group of immigrants into the White River Valley, a group that included the Delaware, Piankashaw, Miami, and other Indian groups. If they ever participated with the Cherokee in military campaigns against the Osage, the documents do not record it. No recorded instances exist of hostilities between the Shawnee and the American settlers, although the latter petitioned Washington for a military garrison for protection. In later years, several of the early settlers wrote their memoirs of that time, and they included several accounts of unpleasant encounters between the two groups, as well as visits to the Shawnee Green Corn ceremonies, hunting together, and a Shawnee-American marriage.

In 1828, the Western Cherokee entered a new treaty arrangement with the United States in which their Ozark holdings were traded for land in Indian Territory, present-day Oklahoma. They soon moved west and established Tahlequah, where the Cherokee tribal government remains today. Their Indian guests, left as squatters on government land, also moved away from Arkansas during the next few years. By 1833, the Shawnee had gone to Texas and Indian Territory, and the Ozark land was again open to American settlers. Modern Shawnee have few records of the Arkansas period in their complex history.

For additional information:
Edmunds, R. David. The Shawnee Prophet. Lincoln: University of Nebraska Press, 1983.

Foreman, Grant. Indians and Pioneers: The Story of the American Southwest before 1830. Norman: University of Oklahoma Press, 1930.

Ingenthron, Elmo. Indians of the Ozark Plateau. Point Lookout, MO: School of the Ozarks Press, 1970.

Jeffery, A. C. Historical and Biographical Sketches of the Early Settlement of the Valley of White River Together with a History of Izard County. Edited by Dale Hanks. Richmond, VA: The Jeffery Historical Society, 1973.

Johnston, James J. “Searcy County Indians in Tradition and History.” Mid-America Folklore 12 (Spring 1984): 24–31.

Lankford, George E. “Shawnee Convergence: Immigrant Indians in the Ozarks.” Arkansas Historical Quarterly 58 (Winter 1999): 390–413.

Sugden, John. Tecumseh: A Life. New York: Henry Holt and Co., 1997.

Turnbo, Silas C. Turnbo’s Tales of the Ozarks: Schools, Indians, Hard Times and More Stories. Edited by Desmond Walls Allen. Conway, AR: Arkansas Research, 1987.

George E. Lankford
Batesville, Arkansas

Last Updated 6/21/2010

“Piqua Shawnee”
Piqua Shawnee
Piqua Shawnee Tribe

History Of The Shawnee: Part 3

PART 3:
As published in the Official Newsletter of the Piqua Shawnee (Fall 2018)
By Barbara Lehmann, Piqua Shawnee Tribal Historic Preservation Officer
Barbara’s History Corner:

Bezallion informed the governor that the Shaonois of Carolina he was told had killed several Christians; whereupon the government of that province raised the said flat headed Indians, and joined some Christians to them, besieged and have taken, as it is thought, the said Shaonois town.” Those who escaped probably fled to the north and joined their kindred in Pennsylvania. In 1708 Gov. Johnson, of South Carolina, reported the “Savannahs” on Savannah River as occupying 3 villages and numbering about 150 men 6. In 1715 the “Savanos” still in Carolina were reported to live 150 miles northwest of Charleston, and still to occupy 3 villages, but with only 233 inhabitants in all.

A part of those who had come from the south in 1694 had joined the Mahican and become a part of that tribe. Those who had settled on the Delaware, after remaining there some years, removed to the Wyoming valley on the Susquehanna and established themselves in a village on the west bank near the present Wyoming, Pennsylvania. It is probable that they were joined here by that part of the tribe which had settled at Pequea, which was abandoned about 1730. When the Delawares and Munsee were forced to leave the Delaware River in 1742 they also moved over to the Wyoming valley, then in possession of the Shawnee, and built a village on the east bank of the river opposite that occupied by the latter tribe. In 1740 the Quakers began work among the Shawnee at Wyoming and were followed two years later by the Moravian Zinzendorf. As a result of this missionary labor the Shawnee on the Susquehanna remained neutral for some time during the French and Indian war, which began in 1754, while their brethren on the Ohio were active allies of the French. About the year 1755 or 1756, in consequence of a quarrel with the Delawares, said to have been caused by a childish dispute over a grasshopper, the Shawnee abandoned the Susquehanna and joined the rest of their tribe on the upper waters of the Ohio, where they soon became allies of the French. Some of the eastern Shawnee had already joined those on the Ohio, probably in small parties and at different times, for in the report of the Albany congress of 1754 it is found that some of that tribe had removed from Pennsylvania to the Ohio about 30 years previously, and in 1735 a Shawnee band known as Shaweygria (Hathawekela), consisting of about 40 families, described as living with the other Shawnee on Allegheny river, refused to return to the Susquehanna at the solicitation of the Delawares and Iroquois. The only clue in regard to the number of these eastern Shawnee is Drake’s statement that in 1732 there were 700 Indian warriors in Pennsylvania, of whom half were Shawnee from the south. This would give them a total population of about 1,200, which is probably too high, unless those on the Ohio are included in the estimate.

Having shown the identity of the Savannah with the Shawnee, and followed their wanderings from Savannah river to the Ohio during a period of about 80 years, it remains to trace the history of the other, and apparently more numerous, division upon the Cumberland, who preceded the Carolina band in the region of the upper Ohio river, and seem never to have crossed the Alleghanies to the eastward.

These western Shawnee may possibly be the people mentioned in the Jesuit Relation of 1648, under the name of “Ouchaouanag,” in connection with the Mascoutens, who lived in northern Illinois. In the Relation of 1670 we find the “Chaouanon” mentioned as having visited the Illinois the preceding year, and they are described as living some distance to the south east of the latter. From this period until their removal to the north they are frequently mentioned by the French writers, sometimes under some form of the collective Iroquois name Toagenha, but generally under their Algonquian name Chaouanon. La Harpe, about 1715, called them Tongarois, another form of Toagenha. All these writers concur in the statement that they lived upon a large southern branch of the Ohio, at no great distance east of the Mississippi. This was the Cumberland River of Tennessee and Kentucky, which is called the River of the Shawnee on all the old maps down to about the year 1770.

Moll-Map-of-1720-small

Moll’s map of 1720 has “Savannah Old Settlement” at the mouth of the Cumberland, showing that the term Savannah was sometimes applied to the Western as well as to the eastern band

When the French traders first came into the region the Shawnee had their principal village on that river near the present Nashville, Tennessee. They seem also to have ranged northeastward to Kentucky River and southward to the Tennessee. It will thus be seen that they were not isolated from the great body of the Algonquian tribes, as has frequently been represented to have been the case, but simply occupied an interior position, adjoining the kindred Illinois and Miami, with whom they kept up constant communication. As previously mentioned, the early maps plainly distinguish these Shawnee on the Cumberland from the other division of the tribe on Savannah River.

These western Shawnee are mentioned about the year 1672 as being harassed by the Iroquois, and also as allies and neighbors of the Andaste, or Conestoga, who were themselves at war with the Iroquois. As the Andaste were then incorrectly supposed to live on the upper waters of the Ohio River, the Shawnee would naturally be considered their neighbors. The two tribes were probably in alliance against the Iroquois, as we find that when the first body of Shawnee removed from South Carolina to Pennsylvania, about 1678, they settled adjoining the Conestoga, and when another part of the same tribe desired to remove to the Delaware in 1694 permission was granted on condition that they make peace with the Iroquois. Again, in 1684, the Iroquois justified their attacks on the Miami by asserting that the latter had invited the Satanas (Shawnee) into their country to make war upon the Iroquois. This is the first historic mention of the Shawnee evidently the western division in the country north of the Ohio River. As the Cumberland region was out of the usual course of exploration and settlement, but few notices of the western Shawnee are found until 1714, when the French trader Charleville established himself among them near the present Nashville. They were then gradually leaving the country in small bodies in consequence of a war with the Cherokee, their former allies, who were assisted by the Chickasaw. From the statement of Iberville in 1702 8 it seems that this was due to the latter’s efforts to bring them more closely under French influence. It is impossible now to learn the cause of the war between the Shawnee and the Cherokee. It probably did not begin until after 1707, the year of the final expulsion of the Shawnee from South Carolina by the Catawba, as there is no evidence to show that the Cherokee took part in that struggle.

From Shawnee tradition the quarrel with the Chickasaw would seem to be of older date. After the reunion of the Shawnee in the north they secured the alliance of the Delawares, and the two tribes turned against the Cherokee until the latter were compelled to ask peace, when the old friendship was renewed. Soon after the coming of Charleville, in 1714, the Shawnee finally abandoned the Cumberland valley, being pursued to the last moment by the Chickasaw. In a council held at Philadelphia in 1715 with the Shawnee and Delawares, the former, “who live at a great distance,” asked the friendship of the Pennsylvania government. These are evidently the same who about this time were driven from their home on Cumberland river.

 

To Be Continued Winter 2018
Piqua Shawnee Tribe
“Piqua Shawnee”

History Of The Shawnee: Part 2

PART 2:
As published in the Official Newsletter of the Piqua Shawnee (Fall 2018)
By Barbara Lehmann, Piqua Shawnee Tribal Historic Preservation Officer
Barbara’s History Corner:
On De l’Isle’s map, also, we find the Savannah River called “R.des Chouanons,” with the “Chaouanons” located upon bothbanks in its middle course. As to Gallatin’s statement that the name of the Savannahs is dropped after Lawson’s mention in 1701, we learn from numerous references, from old records, in Logan’s Upper South Carolina, published after Gallatin’s time, that all through the period of the French and Indian war, 50
years after Lawson wrote, the “Savannahs” were constantly making inroads on the Carolina frontier, even to the vicinity of Charleston. They are described as “northern savages” and friends of the Cherokee, and are undoubtedly the Shawnee. In
1749 Adair, while crossing the middle of Georgia, fell in with a strong party of “the French Shawano,” who were on their way, under Cherokee guidance, to attack the English traders near Augusta. After committing some depredations they escaped to
the Cherokee. In another place he speaks of a party of “Shawano Indians,” who, at the instigation of the French, had attacked a frontier settlement of Carolina, but had been taken and imprisoned. Through a reference by Logan it is found that these prisoners are called Savannahs in the records of that period. In 1791 Swan mentions the “Savannas” town among the Creeks, occupied by “Shawanese refugees.” Having shown that the Savannah and the Shawnee are the same tribe, it remains to be seen why and when they removed from South Carolina to the north. The removal was probably owing to dissatisfaction with the English setters, who seem to have favored the Catawba at the expense of the Shawnee. Adair, speaking of the latter tribe, says they had formerly lived on the Savannah River, “till by our foolish measures they were forced to withdraw northward in defense of their, freedom.” In another place he says, “by our own misconduct we twice lost the Shawano Indians, who have since proved very hurtful to our colonies in general.” The first loss referred to is probably the withdrawal of
the Shawnee to the north, and the second is evidently their alliance with the French in consequence of the encroachments of the English in Pennsylvania.
Their removal from South Carolina was gradual, beginning about 1677 and continuing at intervals through a period of more than 30 years. The ancient Shawnee villages formerly on the sites of Winchester, Virginia, and Oldtown, near Cumberland, Maryland, were built and occupied probably during this migration. It was due mainly to their losses at the hands of the Catawba, the allies of the English, that they were forced to abandon
their country on the Savannah; but after the reunion of the tribe in the north they pursued their old enemies with unrelenting vengeance until the Catawba were almost exterminated. The hatred cherished by the Shawnee toward the English is shown
by their boast in the Revolution that they had killed more of that nation than had any other tribe.
The first Shawnee seem to have removed from South Carolina in 1677 or 1678, when, according to Drake, about 70 families established themselves on the Susquehanna adjoining the Conestoga in Lancaster County, Pennsylvania, at the mouth of Pequea
creek. Their village was called Pequea, a form of Piqua. The Assiwikales (Hathawekela) were a part of the later migration. This, together with the absence of the Shawnee names Chillicothe and Mequachake east of the Alleghanies, would seem to show that the Carolina portion of the tribe belonged to the first named divisions. The chief of Pequea was Wapatha, or Opessah, who made a treaty with Penn at Philadelphia in 1701, and more than 50 years afterward the Shawnee, then in Ohio, still preserved a copy of this treaty. There is no proof that they had a part in Penn’s first treaty in 1682.
In 1694, by invitation of the Delawares and their allies, another large party came from the south probably from Carolina and settled with the Munsee on the Delaware, the main body fixing themselves at the mouth of Lehigh river, near the present Easton, Pennsylvania, while some went as far down as the Schuylkill. This party is said to have numbered about 700, and they were several months on the journey. Permission to settle on the Delaware was granted by the Colonial government on condition of their making peace with the Iroquois, who then received them as “brothers,” while the Delawares acknowledged them as their “second sons,” i. e. grandsons. The Shawnee today refer to the Delawares as their grandfathers. From this it is evident that the Shawnee were never conquered by the Iroquois, and, in fact, we find the western band a few years previously assisting the Miami against the latter. As the Iroquois, however, had conquered the lands of the Conestoga and Delawares, on which the Shawnee settled, the former still claimed the prior right of domain. Another large part of the Shawnee probably left South Carolina about 1707, as appears from a statement made by Evans in that year 5, which shows that they were then hard pressed in the south. He says: “During our abode at Pequehan [Pequea] several of the Shaonois Indians from ye southward came to settle here, and were admitted so to do by Opessah, with the governor’s consent, at the same time an Indian, from a Shaonois town near Carolina came in and gave an account that
four hundred and fifty of the flat headed Indians [Catawba] had besieged them, and that in all probability the same was taken.
To Be Continued
Piqua Shawnee Tribe
“Piqua Shawnee”

Smithsonian: Museum of The American Indian

Nation to Nation: Treaties Between the United States and American Indian Nations

Exhibit: September 21, 2014–2021
Washington, DC

nation_4_BandolierBag

Muscogee (Creek) bandolier bag, ca. 1814. Alabama. Wool fabric and tassels, silk fabric, dye, glass beads, cotton thread. Photo by Ernest Amoroso, NMAI. (24/4150)

From a young age, most Americans learn about the Founding Fathers, but are told very little about equally important and influential Native diplomats and leaders of Indian Nations. Treaties lie at the heart of the relationship between Indian Nations and the United States, and Nation to Nation: Treaties Between the United States and American Indian Nations is the story of that relationship, including the history and legacy of U.S.–American Indian diplomacy from the colonial period through the present.

Generous support for the exhibition is provided by:

Shakopee Mdewakanton Sioux Community - Bank of America - San Manuel Band of Mission Indians - Interface Media Group

http://www.nmai.si.edu/explore/exhibitions/item/?id=934

Piqua Shawnee

Piqua Shawnee Tribe

The Piqua Shawnee Tribe

Visit the State of Alabama Indian Affairs Commission website for more information

http://aiac.state.al.us/tribes_piquaShawnee.aspx

Early History

The state of Alabama has long been the home of many Shawnee people. In fact, some historians state that perhaps the Shawnee people have inhabited Alabama for a longer period of time than any other geographic region. Some archaeologists set the date of 1685 as the first evidence of Shawnee settlement in Alabama. However, oral tradition states that we have been here much longer than that. Ancient burial sites that use burial methods common to the Shawnee have been located in several sections of the state. Early accounts can be confusing since what is now called Alabama was once a part of Georgia territory. Several early maps show Shawnee settlements in what is now called Alabama.

Early French and English maps show several Shawnee towns in what would be considered Upper Creek territory in Alabama. Some of the most notable were near modern Alabama towns. One village was near present day Talladega and was known in English as Shawnee Town. Another town was near Sylacauga. In 1750 the French took a census mentioning the Shawnee at Sylacauga as well as enumerating another Shawnee town called Cayomulgi, (currently spelled Kyamulga town) that was located nearby. Kiamulgatown was also listed in an 1832 census. A 1761 English census names Tallapoosa Town. This town was also named in a 1792 census by Marbury. There are French military records that mention a Shawnee presence at Wetumpka near Fort Toulouse. In most cases the traders called Alabama Indians “Creeks” because they lived on the numerous creeks and waterways in the area. Many of these “Creeks” were not of the same tribe or nation. Rather they went by a large number of names. Each group maintained their own unique heritage while living side by side with their neighbors.

Piqua Shawnee

Piqua Shawnee Tribe

Tecumseh Quote

Tecumseh –

Shawnee Quote

So live your life that the fear of death can never enter your heart. 

Trouble no one about their religion; respect others in their view, and 

demand that they respect yours. Love your life, perfect your life, beautify 

all things in your life. Seek to make your life long and its purpose in the service

of your people. 

Prepare a noble death song for the day when you go over the great divide. 

Always give a word or a sign of salute when meeting or passing a friend, even 

a stranger, when in a lonely place. Show respect to all people and grovel to none. 

When you arise in the morning give thanks for the food and for the joy of living. 

If you see no reason for giving thanks, the fault lies only in yourself. Abuse 

no one and no thing, for abuse turns the wise ones to fools and robs the 

spirit of its vision. 

When it comes your time to die, be not like those whose 

hearts are filled with the fear of death, so that when their time comes they 

weep and pray for a little more time to live their lives over again in a different way. 

Sing your death song and die like a hero going home.

Piqua Shawnee