Tatanka Najin "Standing Buffalo"

http://www.biographi.ca/en/bio/tatanka_najin_9E.html

http://www.mendel.ca/henderson/standing-buffalo/

http://www.ndstudies.org/resources/IndianStudies/spiritlake/leaders...

1858-1871 Sisseton Dakota chief at the village near the headwaters of the MInnesota River (Upper Sioux), in the vicinity of Lake Traverse & Big Stone Lake.

1857-1860 were troubling years in the Sioux villages, in the vicinity of Lake Traverse & Big Stone Lake. This included Standing Bear's village where disputes with Northern Superintendent Wm.J. Cullen, the construction of Fort Abercrombie, treaty payments and friction between traditional & farming Sioux.

Standing Bear's letter written at, Red Iron's Village September 19th 1862

Colonel H.H. Sibley:

I would like to see you in person this day, but I am in a hurry and can not come, so I send you a letter, which will answer the purpose. My brother, I talk to you on this paper to let you know that I have not forgotten that you are my friend. I still remember it was with the white man's provision that I have lived through the severe winter; for that reason, my friendship to you is unshaken. Although I have known of one bad thing this day, it was none of my fault. I had nothing whatever to do with it. I came down here to this place to find out who disturbed the peace between us and for what reason. I have now found out and am in a hurry to return. The nation is about to sacrifice itself for the sake of a few foolish young men. As for me my great Father wished me to live, therefore he gave me provisions and money; and now it seems as though they had suddenly taken it from me and thrown it into the water. My heart is sad not only because I have not seen my goods, but because this day I have seen the destitution of our half-breeds. They are our flesh and blood and therefore we are anxious for their welfare. My heart is still welfare My heart is still made more sad at the sight of the many captives, but they are not my captives and were my band strong enough, they should be released. My brother, I want to say something which I hope you will regard. I heard of this trouble while I was away from home, but did not believe it and so I came down to see for myself; and now that I have seen and heard, I am in a hurry to get back and tell my relatives the straight of it. Although they have tried to shake our friendship, yet I am anxious to renew it and let it be stronger than ever. You are anxious to punish the offenders, but I ask a favor, that is to wait on me until I have gathered my people and relatives together, for they are many and scattered. I ask this favor because I am fearful lest your hurry should fail my intentions.

Tatanka Najin (Standing Buffalo), Chief of the Sissetons.

Standing Buffalo (hereditary chief of the Upper Sissetons) travels to the Lower Sioux (Lower Minnesota River) village, for a council between the Upper Sioux & Lower Sioux and spoke as follows: I am a young man, but I have always felt friendly toward the whites because they were kind to my father. You have brought me into great danger without my knowing of it beforehand. By killing the whites, it is just as if you had waited for me in ambush and shot me down. You Lower Indians feel very bad because we have all got into trouble, but I feel worse, because I know that neither I nor my people have killed any of the whites and that yet we have to suffer for the guilty. I was out buffalo hunting when I heard of the outbreak and I felt as if I was dead and I feel so now. You all know that the Indians can not live without the aid of the white men and therefore I have made up my mind that Paul is right and my Indians will stand by him. We claim this reservation. What are you doing here? If you want to fight the whites, go back and fight them. Leave me at my village at Big Stone Lake. You sent word to my young men to come down and that you had plenty of oxen, and horses, and goods, and powder, and lead and now we see nothing. We are going back to Big Stone Lake and leave you to fight the whites. Those who make peace can say that Standing Buffalo and his people will give themselves up in the spring. [History of the Sioux War and Massacres of 1862 and 1863, By Isaac V. D. Heard, Henry Benjamin Whipple]

Profiles of Standing Buffalo “Tatanka Najin” (1833 – 1871): After the 1862 Dakota conflict (historically referred to as the Sioux Uprising or Dakota Conflict of 1862), Tatanka Najin (Standing Buffalo) a prominent Sisseton Dakota leader left American territory to prevent further trouble and loss of his people. The Dakota people’s resistance was the result of tensions between Dakota Indians, corrupt Indian Agents and traders. In the summer of 1862, the historic “Dakota Conflict” had taken place. Some written and published historic works relates that Tatanka Najin had taken part in the uprising while his descendants maintain the strong belief that he was a man of peace and did not take part. Tatanka Najin had taken some of his people away from the conflict many of who were weak, sick, and on the verge of starvation. Though many factors contributed to the war, the Dakota conflict remains one of the most somber and memorable events among the Dakota people in Canada and the United States of America. (http://www.mendel.ca/henderson/standing-buffalo/)

PARTICULARS OF THE DEATH OF "STANDING BUFFALO": Affairs of the Milk River Agency. Washington, August 3d.— following letter froth the" Agent at the Milk River Agency gives further particulars of the death of “Standing Buffalo," already reported by telegraph…fj. -? Milk River Agesct, June 20th, 1871: "Sir: I have the honor to report that “Standing Buffalo" chief of the band of Santee Sioux, who came to this agency early in May last and with whom I arranged terms of amity and friendship, was killed in a battle with the Gros Ventre and Upper Assiniboine Indians on the 5th inst- I have visited and talked with the parties engaged in the conflict on both sides and learn the following particulars: A war party of Yanctons came up from “Medicine Bear's" camp to the encampment of "Standing Buffalo" and urged him to join them in a raid on the Gros Ventres. They talked over the matter two days and offered " Standing Buffalo* four horses and other presents if he would join them and lead the party; but he refused, stating that he had pledged his word to me that he and none of his people would go to war. The Yanctons abused and derided him and finally told him he was a coward and no chief, if he listened to the whites and refused to lead his tribe to war. At last Standing Buffalo become wild with rage and excitement and declared he would go to war, but he would go to die. He then made disposition of all his horses, property and other effects, giving everything away to relatives and friends; counseled his brother and his son and the head men of his tribe to listen when I talked to them and to abide faithfully by the terms they had made; but he would never return, as he would die in battle. He started out and met a large party of Gros Ventres and Assiniboines, far superior to his own in number, on a plain, and charged them, and without firing a shot began striking the enemy with his "coo-stick.", he received about thirty shots and fell. As soon as I heard of the conflict I visited both camps and the battle-field and succeeded in making peace between them. Eighteen were killed on both sides and about the same number wounded. The Santees blamed the Yanctons for the loss of their chief and a very bitter feeling prevailed between them, which resulted in a split in the camp. Those who favored war and were not disposed to abide by the terms they had made with me, were driven away and went below to join Medicine Bear's band on Milk river, 40 miles below the agency. The Gros Ventres and Assiniboines acted on the defensive and did not desire to continue the conflict, if the Sioux would let them alone. I brought the Santees to the agency and removed them across Milk river to the north side. All appeals to them to go back to the lower country and their old agencies are entirely unavailing they are determined to remain on Milk river and I am now confident they desire peace with us and that they will behave themselves by fair and liberal treatment on our part. From what I can learn of the former history of these people from themselves and other Indians, it appears that Standing Buffalo was engaged in the outbreak in Minnesota nine years ago and after the war he led his people across into the British possessions, where he remained several years. During the last five or six years he has ranged in Northeastern Montana, generally on the Missouri river. Individuals and families from reservations and other bands have joined him at various times and become absorbed in his tribe. Many of his people have died from wars and famine, but they are numerically stronger than when they left Minnesota. He was called by the people Tah-turga-oe-sha (Standing Buffalo Bull). This is the first agency be has come to and the first peace he had made since leaving Minnesota in 1862. The depredations committed along the Missouri river for several years past charged to the band were mostly done by Medicine Bear and the bad ones in the camp, which have now been expelled. The Santees were determined to have the remains of their late chief and on the 13th instant had organized a party of about 500 warriors to proceed to the battle field to obtain them. Knowing if this was done the war would be renewed and would be very likely to result in depredations and attacks upon whites. I dissuaded them from it by pledging that, if they would abandon the project, I would procure the bones myself before Winter set in and inter them at the agency. In order to redeem this pledge, I procured the services of an Assiniboine, who was in the right, to go with me to the battle-field and point out the remains of the chief, which were found to be in such a state of decomposition as to preclude immediate removal, but I have assured them that I will redeem the pledge within the time specified. After a thorough investigation of this affair I am fully convinced this chief, Standing Buffalo, went to war courting death, because he was resolved to maintain peace with the whites and abide faithfully by the terms he had made with me and was unable to control the Yanctons and some of his own warriors or prevent them from violating the compact. Since their first arrival at the agency the Santees have been joined by a portion of their people under White Hat, numbering 72 lodges and 18 lodges have left the camp and joined the Yanctons, which leaves at the present time 21 lodges or about 2,512 souls in the camp. I desire to call your attention to the urgent necessity of making some provision for these people. Supplies should be furnished them and thev should have annuities this coming Winter, if they are now provided for and taken care of I feel like answering positively for their good behavior; also, if we maintain our peaceful relations with them it will have a great influence in bringing about a reconciliation with the Yanctons and other hostfle Sioux. "Medicine Bear's " camp numbers about 500 lodges and ranges from forty miles below the mouth of Milk river. Below there and between the mouth of Milk river and the Yellowstone river, is the country of the formidable "Sitting Bull" tribe of Sioux, supposed to contain 3,000 lodges. I respectfully ask for instructions in reference to the manner of dealing with the Santees and other Sioux on Milk river and beg to state that the matter is important alike to the department, the Indians and the whites. I should state that the locality of the battle where " Standing Bull" fell is near Box Elder creek, a southern tributary of Milk river, at the base of the Bear's Paw mountain. Very respectfully, your obedient servant, A. J. Simmons, United States Indian Agent, Milk River Agency. [Sacramento Daily Union, Volume 41, Number 7259, 19 August 1871]