This website has been on the internet since 2002, exploring 23 years of Utah's Native peoples hardship that began at Battle Creek and Fort Utah in the year 1849, and ended in the year 1872.
The following topics in this narrative are: The Mormon's Black Hawk War; Getting The History Correct; Spanish Explorers Juan Rivera 1765 and the Dominguez Escalante Expedition 1776 meet the Timpanogos; Historians mistakenly identify the Timpanogos Nation as being Ute; How the Black Hawk War began; Timpanogos Warrior Antongua (Black Hawk); Busting The Myths Of The Black Hawk War; Meeting the Timpanogos for the first time; Meeting the Colorado Utes; Meeting the Ute Mountain Utes; Conclusion Perhaps the writers of Utah's sanitized history their intentions were never meant for Native Americans of Utah to read, who know better their own history.
If you prefer to skip this informative introduction, Phillip Gottfredson is first to publish a detailed time-line of the events of the Utah Black Hawk War from the moment when Mormons first arrive in Utah in the year 1847, to the The American Indian Religious Freedom Act in the year 1978. From the time-line page you can navigate this entire website and all the important topics concerning the Utah Black Hack War.
Black Hawk Memorial Spring Lake
Mary Meyer Chief Executive of the Timpanogos Nation
Descendent of Timpanogos Chief Arapeen Black Hawk's Uncle
Since time and memorial Honesty, Love, Courage, Truth, Wisdom, Humility, and Respect have always been the core beliefs of all Native American Tribes I have had the honor to speak with from Washington and the Makaw to Guatemala and the Mayan. For Utah's Timpanogos peoples' there is no exception. They were a deeply spiritual civilization. For the Timpanogos peoples, the war was never about race, religion, riches or possessions, the land is their home, their mother, nourishing all her children. The Land is sacred and being sacred belonged to everyone. They fought to protect the sacred and their honor as a peaceful people living on a land, they believed belonged to them for eternity. If we do not consider the sacred teachings, life-ways, and history of the Timpanogos peoples', then we cannot speak truthfully of their culture, motivations, or have respect and compassion for the hell and terror they have suffered from the Black Hawk War.
The Timpanogos are the original inhabitants of Utah Territory who were first discovered by Spanish explorer Juan Revera in 1765, and later Dominguez and Escalante in 1776. They describe in their journals having met "the bearded ones" or Eutahs. Eu translated means reeds, and Tah means lake in the Shoshone language. The Eutahs spoke the language of the Snake-Shoshone and called themselves "Timpanogostzis" an Aztecan Shoshonean word meaning People of the Rock Water Carriers (referring to rock salt), whose leader was Turunianchi. They lived by a lake they called Timpanogos. Dominguez and Escalante called the area El Valle de Nuestra Señora de la Merced de los Timpanogos (translation: The valley of our lady of mercy of the Timpanogos). The lake is known today as Utah Lake. The place is Utah Valley situated in the heart of the state of Utah. The Lagunas, fish eaters, Eutahs, and the bearded ones, the Timpangotzis they are called by all these names. Dominguez and Escalante describe the Timpanogos as a kind and hospitable people.
"Turunianchi the Great" was the leader of the Timpanogostzis, and Cuitza-pun-inchi, Pan-chu-cun-quibiran, and Picu-chi were his brothers. Turunianchi had a son named Moonch. Moonch was the father of Chiefs Sanpitch, Yah-Keera, Arapeen (father of Jake Arapeen), Tabby, Ammon, Sowiette, and Grospeen who were known as the "Royal Bloodline." Six of the seven brothers were the uncles of Antongua (Black Hawk) who was the son of Sanpitch.
(Note: Yah-Keera, the name is spelled several different ways i.e. Walker, Walkara, and Wahkara. The Timpanogos perfer the spelling Wakara.)
It is important to note here that historians have mistakenly identified the Snake-Shoshone Timpanogostzis as being Ute. The Ute and Timpanogos are distinctly different Tribes in origin, language, and customs. The Ute Tribe is comprised of seven separate bands all of whom have their roots in Colorado and are referred to as the Colorado Utes, or Confederated Utes. The Mouche, Capote, Weeminuche, Tabaquache, Grandriver, Uintah and Yampa are the bands that comprise the Utes They are not Shoshone, and are not related to the Timpanogos who are Snake-Shoshone. Writers sometimes refer to them as "Timpanogos Ute" which is an oxymoron.
Tribal identity is critical in our understanding of the Black Hawk War, yet it remains the most overlooked topic causing inaccuracies in our histories leading to baseless conclusions, confusion, and false assumptions. It was the Timpanogos Nation that LDS Church leader Brigham Young and his followers first encountered in 1847 and not the Colorado Utes as historians would have us believe. The Colorado Utes are not in Utah until 34 years later in 1881. But I am getting ahead of the story here, I will discuss more about the Utes later on.
In my studies of the Black Hawk War, I wanted to believe that the people committing the atrocities on Utah's Native peoples were wretched people, loathsome people. People who lived out on the fringes of society. People who had gone astray of any moral conscience or human decency. But they were people who, after committing senseless murders would go home after and tend to their farms and sing hymns in church the next day. They were the bishops, councilors, businessmen, and exemplary folks in their communities.
Just 70 years following the Dominguez and Escalante expedition, trouble began for the Royal Bloods of the Timpanogos on July 24, 1847, when Brigham Young along with a party of 143 Mormons, emerged from the mouth of Cottonwood Canyon on a hill overlooking the northern end of Timpanogos lake, now Salt Lake valley, thus concluding a thousand-mile journey taking 111 days by horseback and covered wagons. Brigham seeing the valley said, “It's enough, this is the right place, drive on.”
In the following years to come, Mormons would continue to pour in on the land of the Timpanogos at the rate of 3000 a month, setting the stage for a major conflict with the Timpanogos Nation. This conflict, Mormons would later label as The Black Hawk War.
Mormon's war with the Timpanogos Nation was not a single incident. Researching the Black Hawk War for some 20 years, I was first to publish there being over 150 bloody confrontations between the Timpanogos Nation and the Mormons during the years of 1849 - 1872. And 41 of those occurred before the year 1865, the date my great-grandfather Peter said the War began, which is one of the many arguments Native people have against Utah's one-sided history. The war may have begun for the Mormons in 1865, but the Timpanogos have not forgotten the previous 16 years when their Chief Wakara was murdered, and hundreds of their ancestors who were brutally massacred at Battle Creek, Fort Utah and Bear River.
LDS Church Historians say the years leading up to the war were "complex circumstances." Whereas a knowing member of the Timpanogos Tribe put it succinctly when I asked if causes of the war were complex, "What choice were we given? To walk knee deep in the blood of our people, or give up our sacred land and culture and accept white man's ways... it was a matter of what's right... our honor... survival... why is that so complicated to understand?"
Timpanogos leader Wakara had warned Brigham Young upon their arrival, that he and his people were not welcome to settle on the land of his ancestors. Brigham assured Wakara they were only passing through to California, that they needed to spend the winter to rest and continue their journey in the spring.
Chief Wakara, helped Brigham and his followers survive the first winter of '47 with food and provisions. Wakara's brothers Chiefs Tabby, Sanpitch, Sowette, Arapeen, Grospean, Ammon, Kanosh, and others made every effort to avoid bloodshed. The leadership of the Timpanogos Nation had been passed from Moonch to his son Wakara long before the Mormons arrived.
Brigham Young was again warned not to build any fort (Fort Utah) on their land near Timpanogos Lake.
On February 28, of 1849 Brigham Young falsely accuses a small group of 'Indians' of stealing his horses which led to the senseless killing of a peaceful group of unarmed Timpanogos at Pleasant Grove, known as the Battle Creek Massacre. A year later February 9, 1850 a second massacre occurs at Fort Utah when the severed heads of 50 Tribal leaders and members are hung by their long hair from eves of buildings and stacked in boxes. That alone was enough to start a war. Walkara was outraged and eagar to fight, while his elder brother Sowette argued against any violence.
Just prior to the massacre at Fort Utah, Mormon apostle George A. Smith, a cousin to Church founder Joseph Smith declared that the indigenous peoples of Utah territory "have no right to their land." And while the LDS Church had no legal basis what-so-ever to remove indigenous peoples from their aboriginal land, Smith orders the all-Mormon legislature to "extinguish all titles" and get them out of the way and onto reservations because they were judged as being "heathens" and "savages" and so the stage was set for the annihilation of the Timpanogos Nation that would follow. George A. Smith was 33 years of age when he initiates the genocide of the Timpanogos Nation.
It followed that on January 31, 1850, Lieutenant General Daniel H. Wells of the all Mormon Nauvoo Legion sent orders to Captain George D. Grant to "exterminate the Timpanogos," known as "Special Order No. 2". Isaac Higbee was the bishop of Fort Utah and he met with the First Presidency and the Quorum of the Twelve Apostles at the Fort when they agreed that the only way to keep Fort Utah would be to exterminate the Timpanogos. Source: Utah State Archives, State Capitol, Salt Lake City, Utah Territorial Militia Correspondence, 1849-1863, ST-27, Microfilm reel 1, Document No. 5. Eugene E. Campbell. Establishing Zion
“I say go [and] kill them…" said Brigham Young, "Tell Dimick Huntington to go and kill them—also Barney Ward—let the women and children live if they behave themselves… We have no peace until the men [are] killed off—never treat the Indian as your equal.” Source: BYC, Microfilm reel 80, box 47, folder 6. Farmer, Jared (2008). On Zion’s Mount: Mormons, Indians, and the American Landscape. Harvard University Press. ISBN 9780674027671
The Christian mindset of superiority began long before Columbus arrived in the Americas, Christian Monarchs decreed that anyone who did not believe in the God of the Bible, or that Jesus Christ was the true Messiah, was deemed "heathens," "infidels" and "savages". Christians then believed that they were entitled to commit all manner of depredations upon them. Indeed America was founded upon Christian principals; by those who drew their power from Old Testament-inspired Manifest Destiny, saying: "This is the land promised by the Eternal Father to the Faithful, since we are commanded by God in the Holy Scriptures to take it from them, being idolaters, by reason of their idolatry and sin, to put them all to the knife, leaving no living thing save maidens and children, their cities robbed and sacked, their walls and houses leveled to the earth." - Steven T. Newcomb Indigenous Law Institute and author of "Pagans in the Promised Land."
According to LDS church doctrine (Book of Mormon 2 Nephi 5:21-23) the nature of their dark skin was a curse, the cause was the Lord, the reason was because the Lamanites (Native Americans) "had hardened their hearts against him, (God)" and the punishment was to make them "loathsome" unto God's people who had white skins.
In the year 1852, the all Mormon legislature sanctions slavery of not only Blacks, but Indians, stating that a white man need only be in possession of an Indian for that Indian to be enslaved, and this included children.
Timpanogos Chief Black Hawk didn't start the war, yet people typically lay all the blame on him and Utah's indigenous peoples.
It's rare that we get to hear the Native peoples version of the story, and this is just one of many I will be sharing with you. I want to thank Historian Will Bagley for giving me this document:
Timpanogos Chief Wakara told interpreter Martenas in 1853, "That he had always been opposed to the whites set[t]ling on the Indian lands, particularly that portion which he claims; and on which his band resides and on which they have resided since his childhood, when they first commenced the settlement of Salt Lake Valley, was friendly, and promised them many comforts, and lasting friendship—that they continued friendly for a short time, until they became strong in numbers, then their conduct and treatment towards the Indians changed—they were not only treated unkindly, but many were much abused and this course has been pursued up to the present—sometimes they have been treated with much severity—they have been driven by this population from place to place—settlements have been made on all their hunting grounds in the valleys, and the graves of their fathers have been torn up by the whites. He said he wished to keep the valley of the San Pete, and desired to leave the valley of Salt Lake, as he could not live in peace with the whites—but that the Whites had taken possession of this valley also—and the Indians were forced to leave their homes, or submit to the constant abuse of the whites. He said the Gosoke who formerly lived in the Salt Lake valley had been killed and driven away, and that now they wished to drive him and his band away also—he said he had always wished to be friendly with the whites—but they seemed never to be satisfied—the Indians had moved time after time, and yet they could have no peace—that his heart was sick—that his heart felt very bad. He desired me very earnestly to communicate the situation of the Indians in this neighborhood to the Great Father, and ask his protection and friendship—that whatever the great father wished he would do. He said he has always been opposed to the whites settling on his lands, but the whites were strong and he was weak, and he could not help it—that if his great father did not do something to relieve them, he could not tell what they would do."
On July 18th, 1853 Wakara and his brother Arapeen, at the height of their frustration led a group of their warriors in an attack on Fort Payson. A guard at the fort was shot and killed by the name of Alexander Keele. This was one of several attacks that occured simultaneously througout the territory. For Wakara and Arapeen had orchestrated all-out war on the Mormon colonists and were determined to drive them off their land.
Putting this into perspective, the Mormon population at this time was approximately 50,000, whereas the Native population may have been about the same.
The Walker War, as it is called, continued for the next two years when Wakara was poisoned to death by his enemy. He was then laid to rest at Meadow, Utah in 1855.
Following Chief Waker's murder in 1855, Wakara's leadership was passed to his brother Arapeen. Arapeen faced many ongoing encounters with the Mormons and getting on in years by this time, his son Yene-wood, known to the Mormons as "Jake," continued to lead his fellow warriors into battle against the Mormons.
The Mountain Meadows Massacre in 1857 cannot be ignored and having no impact on the Native American population in Utah. Mormons masquerading as Indians savagely slaughter 150 whites and blamed the bloody affair on the Native peoples.
In view of what was happening to Utah's Native population, many Timpanogos took evasive action and scattered in every direction. Some went to Idaho and Wyoming. Those who remained in Utah, most were terrified. Under pressure from Mormon leaders, many Timpanogos joined the church and were baptized. And as Mormons used up all food resources and seized every water hole, the Timpanogos had little or no choice but ask the Mormons for food. After all, Brigham Young had from the begining promised them lasting firndship if they would become members of the church. The only promise Brigham kept was that he would exterminate them. Eventually circumstances were so bad for the Timpanogos many were afraid to say they belonged to the Tribe. Today, some members of the Timpanogos express fear toward the Mormons should they tell their story. And many Utes have expressed the same fear to me on numerous occasions. This is what experts call "generational trauma."
Then came the massacre at Bear River that occurred January 29, 1863. Five hundred thirty-one Shoshone were slain by the U.S. Army under the command of Colonel Patrick Edward Connor—among them, old men, 90 women, and children. After the slaughter ended, soldiers went through the Indian village raping women and using axes to bash in the heads of women and children who were already dying of wounds. Chief Bear Hunter and sub-Chief Lehi both were killed. The troops burned 75 Indian lodges, took possession of 1,000 bushels of wheat and flour, and 175 Shoshone horses. While the troops cared for their wounded and took their dead back to Camp Douglas in Salt Lake City for burial, hundreds of Indians' bodies were left on the field for the wolves and crows for nearly two years. Brigham Young obliged the federal government’s request by supplying Connor with cavalry troops from the Utah Militia.
In 1865 Chief Arapeen died from the smallpox epidemic that had spread among the Timpanogos. The Nation's leadership was then passed to his brother Tabby (Tabiona) who remained in leadership until his death circa 1898. Meanwhile, the Mormons botched an attempt at peace with the Timpanogos at Manti in 1865, when an argument ensued between a drunken John Lowry and Jake Arapeen. Lowry yanked Jake from his horse beating him severally. Jake dishonored before his warriors resigned his leadership as War Chief to Antongua Black Hawk.
Black Hawk at the young age of 20 was severally traumatized having been present at both massacres of his kin at Battle Creek and Fort Utah as a prisoner of war. Add the murder of his uncle Walkara, and a series of bloody confrontations leading up to the Bear River Massacre where some 400 of Black Hawk's Shoshoni blood relations are brutally slaughtered, Howard R. Driggs commented, "He could never understand why the white men had shot down his people. It put bitterness in his heart; and though he lived for some time with the white people, his mind was ever set on avenging the wrong."
Under the leadership of Chief Tabby in 1865, Black Hawk at the age of thirthy-five for 14 months led a masterful attack against the Mormons and nearly drove them out of Utah. Within a year, Black Hawk was mortally wounded in battle while attempting to rescue a fallen warrior Shi-Nav-Egin (son of the sun), whites called him Whitehorse, as he always rode a white horse. Mormons said that Whitehorse had a "superstitious power over his warriors" suggesting he was perhaps possessed. In truth, Shi-Nav-Egin had survived a near-death experience, and having lived, his people believed he had a great mission yet to accomplish. And being a deeply spiritual person, Shi-Nav-Egin was highly respected within the Tribe. Eventually, and as a consequence of his heroic deed, Black Hawk would die from his wound. Complications from the wound to his stomach didn't heal properly and caused him much suffering, he passed over Sept. 26, 1870.
Utah historian John Alton Peterson describes Black Hawk as "having remarkable vision and capacity. Given the circumstances under which he operated, he put together an imposing war machine and masterminded a sophisticated strategy that suggests he had a keen grasp of the economic, political, and geographic contexts in which he operated. Comparable to Cochise, Sitting Bull, and Geronimo, Black Hawk fostered an extraordinary pan-regional movement that enabled him to operate in an enormous section of the country and establish a three-face war. Black Hawk worked to establish a barrier to white expansion and actually succeeded in collapsing the line of Mormon settlement, causing scores of villages in over a half dozen counties to be abandoned. For almost a decade the tide of white expansion in Utah came to a dead stop and in most of the territory actually receded. Like other defenders of Indian rights, though, Black Hawk found he could not hold his position, and his efforts eventually crumbled."
Clearly Brigham Young started the war, and it was Black Hawk who ended the war through peaceful means as you shall see. Account after account shows that Black Hawk and his entire family of renowned leaders were against bloodshed from the beginning. One only needs to look at the Black-Hawk-War-Timeline to see that 1865 was the year the war was at its highest point following 16 years of Mormon's ruthless cruelty resulting in thousands of Indian deaths and loss of land that continued 7 years after 1865.
Notorious Mormon leader Brigham Young spent a staggering 1.5 million dollars in Church funds (equivalent to $28 million today) to "get rid of the Indians" and bills Congress for reimbursement. No wonder Brigham also said, "It's cheaper to feed them than to fight them." A mere drop in the bucket though, when compared to the untold collateral losses suffered by the Native peoples of Utah. And who is there to reimburse them?
Professor Dr. Daniel McCool University of Utah summed it up succinctly: "We took from them almost all their land—the reservations are just a tiny remnant of traditional tribal homelands. We tried to take from them their hunting rights, their fishing rights, the timber on their land. We tried to take from them their water rights. We tried to take from them their culture, their religion, their identity, and perhaps most importantly, we tried to take from them their freedom. And what is so amazing about this whole story is that we failed. We failed after hundreds of years of trying to take everything from American Indians. We failed to do that. They're still here and there's survival; that great saga of survival is one of the great stories of all mankind."
"In those early days, it was at times imperative that harsh measures should be used. We had to do these things, or be run over by them," wrote John Lowry a Black Hawk War veteran. "It was a question of supremacy between the white man and the Indian."
Supreme domination was the staff to which the banner of Christianity was tied that brought total destruction to a vibrant and, thriving Native civilization. And is today celebrated without conscience or regret as... 'The Days of '47 celebration.'
How many lives were lost in the war? Peter Gottfredson's account alone records over 900 Native Americans were killed, and some 150 Mormons. This does not include the untold thousands of Native peoples who died from starvation and disease.
Brigham Young was quoted by the Denver Rocky Mountain Newspaper as saying, "You can get rid of more Indians with a sack of flour, than a keg of powder." Just how many of some 70,000 Indians did he get rid of?
The consequence of the war resulted in an astonishing 90% decrease in Utah's Native population that was noted by Brigham Young and recorded in Indian agency reports, and government census records. Deaths from violence, starvation, and disease over a 23-year period were in the thousands. "I do not suppose there is one in ten, perhaps not one in a hundred, now alive of those who were here when we came. Did we kill them? No, we fed them," ~ Brigham Young.
Black Hawk deserves a lot of credit and praise for his two-year "mission of peace." And for being true to his ancestor's teachings. In the Indian way, being a true warrior wasn't about killing the enemy, or being physically superior. A fighter will kill or be killed. A warrior will always try to preserve life. That's why Black Hawk always offered up prayers before going into battle, with ceremony and dance. And as a survivor, he made offerings to the enemy's family and was cleansed in holy ceremony. As a warrior, he preferred 'taking coup' to taking a life. Black Hawk put family and tribe above all else. It was not about him, he followed his people's codes and traditions, and helped his people who were starving, often going without himself. He was humble, kind, gentle, honest, fair and patient in all affairs. Antongua was a teacher, as were his ancestors before him, he forged the way for others to follow.
Antongua Black Hawk spent his last days on earth campaigning for peace. Deathly ill from a gunshot wound received a year earlier at Gravely Ford that never healed, he rode by horseback a hundred and eighty miles from Cedar City to Payson visiting every Mormon village along the way. Black Hawk apologized for the pain and suffering he had caused and pleaded for an end to the bloodshed. You don't see Mormon's apologizing for anything. So, it took a greater man to do such a thing. And that's what gets left out of Utah's history. So, if you must judge the Timpanogos, do so by their own standards.
Many fallacious stories are told and retold, such as selling children into slavery, or children being buried alive with Timpanogos Chief Wakara when there is no credible evidence to support such an atrocious claim when living descendants of Wakara vigorously dispute these concocted stories. Saying it is a fabrication of the truth and grossly contradicts the traditional core values of the Timpanogos Nation. Its white man who writes these stories, never asking the Native People their opinion. Which brings me to make this point...
What began as a hobby in 1989 researching the Black Hawk War, it wasn't long until I was investing all my time and resources to the project. I struggled to make sense of the Mormons' convoluted view of history, and many books I read over and over again numerous times. The LDS Church has a monopoly on Utah's history. I would dare say damn-near all of it has been written by Mormon authors. It followed that in 2003 I turned to the Native peoples of Utah for answers. And what I found is that celebrated scholars and award-winning authors who write about the Black Hawk War never asked or cared what the Native Americans they study have to say about their work. Nor did they asked how they would analyze, interpret, or if they have their own version of the particular story they are writing about. Consequently, virtually every account about Utah's indigenous peoples are biased and based on assumptions, replete with half-truths, ambiguities, platitudes, and omissions. One exception is Utah historian John Alton Peterson, author of Utah's Black Hawk War, Mr. Peterson did make a modest attempt consulting with the late Richard Mountain and his Ute family, account found on page 47 of his book.
"Repeat a lie often enough, and it becomes the truth." This is how propagandist creates the illusion of truth. These histories get passed from generation to generation repeating the same mistakes and/or lies that earlier authors and historians have written, whether intentional or unintentional, still, they never ask the Native people for their side of the story. The time has come when Native Americans need to tell their stories and demand they are told accurately.
Forgotten are the thousands of Native American men, women, and innocent children who bled to death on the battlefields of Bear River, Mt. Pleasant, Provo, Manti, or on the shores of Utah Lake. Or those who starved to death for want of food, run off their hunting grounds. Or those who died from measles and smallpox, or poisoned to death their sources of water contaminated with cyanide. Or those brutally murdered. 'Old Bishop', a beloved old Indian, was eviscerated, his stomach cavity filled with rocks and thrown in the river, accused of stealing a shirt off a clothesline.
After the war, we see ongoing cultural genocide as relentless attempts made to assimilate Native Americans into the white man's culture and take away their reservations. The Dawes Allotment Act, the Reorganization Act, the Termination Act, the Self Determination Act, and the American Indian Religious Freedom Act. Then the boarding house schools, or the LDS Church Indian placement program are few of many examples of cultural genocide as native children are taken away, torn from the arms their families and relatives, their languages and traditions stripped away, to be assimilated, but not integrated, into the white man's world. Inspired by the racist slogan of Manifest Destiny "Save the man, kill the Indian." If those children were among the fortunate, who survived after years and years of unimaginable brutality in all its many forms, living in complete isolation from their moms and dads, cousins, uncles, and grandparents, they returned home where they were now strangers among their own people. One elderly Navajo woman showed me the scars in her mouth, she said happened when they washed her tender mouth out with lye soap for speaking her Native language.
We have much to learn from the Native Americans who have occupied Utah's landscape since time and memorial if only we would listen. Some Native American concepts and values differ greatly from mainstream culture. The landscapes of Utah are as sacred today as when the Great Spirit created them. Burial sites, massacre sites, battlefields such as Battle Creek, Bear River, or Circleville where the cries of the wounded and dying can still be heard following the horrors that took place there. And for native peoples of Utah the Timpanogos, Paiute, and Goshute, respect for the dead is as important as respect for the elderly and reverence for life.
While Mormons have been blinded by their own acculturation, they harshly judge the Native peoples as heathens, savages and/or pagans. Whereas, a more accurate description would be they were and are a stoic people who emphasize the value in living virtuously and in harmony with nature. I'll say it again, if you must judge them, do so by their own standards.
As previously stated, since time and memorial Honesty, Love, Courage, Truth, Wisdom, Humility, and Respect have always been the core beliefs of all Native American Tribes I have had the honor to speak with. For Utah's Timpanogos there is no exception, they were deeply connected to the land of their ancestors. They were deeply connected and stood in awe of the beauty that surrounded them, the majestic Wasatch mountains, Utah Lake, Timpanogos Mountain, and Provo River. They were deeply connected to the plants in all their endless forms for food or medicinal uses. They were deeply connected to maintaining a harmonious relationship among themselves and their environment, the elk, deer, buffalo, and all living things. Even the rocks were sacred to them. They understood and respected these things as sacred gifts from their Creator. For the Timpanogos peoples, the war was never about riches or possessions, the land is their home, their mother, nourishing all her children, it is sacred, and being sacred belonged to everyone. They fought to protect the sacred, and their honor as a peaceful people.
If we do not understand the sacred teachings and life-ways of the Native American peoples, then we cannot begin to understand their culture, motivations, any more than we can understand the Mormons without understanding their religious beliefs and life-ways. And who better is there to tell of Utah's Native peoples perspective than Timpanogos Nation? And who better is there to tell of the Mormons perspective than the Mormons?
Native peoples teach us, "We need each other, diversity is what creates balance and harmony. Creator knows not the color of our skin. That it does not matter the path we choose to walk. What truly matters is how we walk our paths. That we walk our paths in a good way, for the good of all. To be fully aware that we are all related, and that whatever we chose to do has a direct effect on all life in some way."
In 2015 I was contacted by a Tribe in Utah no one has ever talked about... the Timpanogos, who have lived in Utah long before President Lincoln created the Uintah Valley Reservation in 1861, a Tribe that has been completely ignored and left out of history, marginalized and believed by many to be nonexistent. Yet Utahan's all know Mount Timpanogos and countless entities that bear the Tribe's name throughout the state. It doesn't matter the Timpanogos are not yet a federally recognized Tribe, they are the original inhabitants of this land called Utah, and their aboriginal rights, vested treaty rights, and sovereignty rights remain intact as being the supreme law-of-the-land.
Chief Executive Mary Meyer of the Snake Shoshone Timpanogos Nation, who is a direct descendant of Chief Arapeen, generously provided me with definitive proof that the Timpanogos are the living descendants of the 'Royal Bloodline' of Chiefs Sanpitch, Wakara, Arapeen, Tabby, Ammon, Sowiette, Grospeen and Antongua 'Black Hawk', and other acclaimed leaders in the Black Hawk War! Their lineage documented by birth and marriage records, death certificates, Indian Agency records, treaties, and have filed some 13000 pages of historical records with the United States Government going back to 1765. This is Information you won't find in mainstream Mormon accounts. I am genuinely humbled by Mary's help, one of the greatest honors in my life to work with Mary Meyer and the Timpanogos Nation.
The Ute Tribe is comprised of seven distinctly separate bands all of whom have their roots in Colorado. The Mouche, Capote, Weeminuche, Tabaquache, Grandriver, Uintah and Yampa are the bands that comprise the Utes. Colorado Ute Chiefs were Chief Ouray who died Aug 24, 1880, Chief Colorow died 1888, and Chief Ignacio died December 9, 1913.
What Utah historians mistakenly assert about the war is that the Mormon's Black Hawk War was with the Ute Tribe - which is simply incorrect. All seven bands of the Confederated Utes were in Colorado during the time of the Black Hawk War which was between the years 1849 and 1872. "But, Mr. Gottfredson, all the histories say it was the Utes." Correct! Histories written during the 1900's all say so, and that's my point. The Confederated Ute Tribes were not living in Utah until 1881. That said, it's well known that in 1865-66 at the peak of the War, Timpanogos Chief Black Hawk asks for solidarity and support from surrounding Tribes such as the Colorado Utes, Navajo, Apache, and Comanche to name some, all then agreed to assist in pushing back on the Mormons under the leadership of Chief Black Hawk. This is the only time members of the Colorado Utes were involved in the Black Hawk War as volunteer warriors subordinate to Black Hawk. Utah's history of the Black Hawk War needs to be cleaned up and corrected.
In the beginning, I spent a lot of time with the Northern Utes who are a federally recognized Tribe. My experience with the Northern Utes was interesting and I learned a great deal and made good friends, and not to be disrespectful... they would often contradict themselves when it came to their history. Not surprising though, I was warned by the Utah State Division of Indian Affairs and respected historians early on "that their history has been deliberately kept from them" which proved to be true for the most part. But then one has to ask... why? However, most Northern Utes I spoke with were correct to say they came to Utah from Colorado. They say the word 'Ute' is not in their language and prefer to call themselves Nuche'. And the word "UTE" is a white man's name, which doesn't appear in historical accounts until the 1900's when the histories were written. Just as the "FREMONT" is white man's name for a Tribe that never existed. Then, when I asked the Ute people who among them are the direct descendants of notorious Chiefs of the Black Hawk War such as Wakara, Sanpitch, Tabby... puzzled they didn't know. But they knew they were not Ute leaders. Instead, they correctly referred to Ouray, Ignacio and Colorow as being their Chiefs.
April 18, 2006, I spoke with the late Michael Appah following a sweat lodge ceremony at Neola. Michael was Ute, and while driving Michael home he told me many things. I noted in my journal him saying, "The Ute's didn't get along with the Navajo, Apache, Shoshone, or Goshute. They were friends with the Timpanogos."
The "NORTHERN UTE TRIBE" wasn't created until 1937, under the constitutional name "Ute Tribe of the Uintah & Ouray Reservation". The "Ute Tribe of the Uintah & Ouray Reservation" is only a constitutional name of the Ute Tribe. The "Ute Tribe of the Uintah & Ouray Reservation" is a constitutional name NOT A RESERVATION and NEVER WAS A RESERVATION. There has never been a Congressional Act the created a 'Uintah & Ouray Reservation'. The reason I emphasize this fact is that today we see the media, even the courts, and others using the constitutional name of the Ute Nation when referring to the Uintah Valley Reservation adding even more confusion, making my point how inaccurate and confusing Utah's history has become. The Northern Ute Tribe lives on the Uintah Valley Reservation as does the Timpanogos Nation. President Abraham Lincoln created the Uintah Valley Reservation in 1861.
FACT: Following the 1878 Meeker Massacre in Colorado when the Utes killed an unprincipled Indian Agent Nathan Meeker, the United States Government declared "the Utes must go" and enacted the Ute Removal Act of 1880, and in 1881 four of the seven bands of the Colorado Utes were forced on to the Uintah Valley Reservation in Utah as "prisoners of war" and are known today as the Northern Utes.
The Ute Mountain Utes, or Southern Utes as they are also called, are federally recognized and have their reservation in Ignacio, Colorado. The three bands of the Southern Utes were allowed to remain on their homeland of Colorado following the Meeker Massacre. I will also add they are among the more prosperous Indian Nations having benefitted from their oil and gas enterprises as do their cousins the Northern Ute. As a people, they are well organized and have a clearer understanding of their history. And though the Northern and Southern Utes are blood relatives, they function as separate Tribes. (Learn more about the Colorado Utes ).
Perhaps the writers of Utah's sanitized history their intentions were never meant for Native Americans of Utah to read, who know better their own history. Perhaps writers are too much in the habit of entertaining readers with flowery rhetoric and folklore, by sugar-coating Indian slavery, or trivializing the savage and barbarian behavior of Bill Hickman or Dr. James Blake cutting off the heads of Indian corpses at Fort Utah, then selling them to make a few extra bucks. Or making heroes of those who cut the throats of 26 innocent Paiutes at Circleville. Or William E. Croft looting Chief Black Hawk's grave and placing his remains on public display in the window of a hardware store my father remembered so well, and later at Temple Square for decades as amusement. The disturbing image of seeing Black Hawk's remains on display at the age of 12 are still vivid in my mind. Or glorifying unprincipled leaders like John Scott, or James A. Allred, or Colonel George D. Grant. Or exonerating questionable heroics of soldiers in Brigham Young's illegal militia like John Lowry, Niels O. Anderson, Dimmick Huntington, or Brigham's bodyguard and serial killer Porter Rockwell. Or perhaps their intentions are to dehumanize and make a mockery of Utah's native inhabitants. To justify the genocide of Utah's Native Americans and romanticize 'man's inhumanity to man' calling it the "Black Hawk War." Unrighteously placing all blame on the Native peoples of Utah, whose only crime was they being Indian, is an inbred mindset that has prevailed since the Mormons arrived 177 years ago.
The questions that keep haunting me is why all the inaccuracies and fallacious stories surrounding the Black Hawk War? Who is benefiting by covering up the truth?
This kind of mendacity only alienates and divides people who are seeking truth regardless of what happened and want to heal from the wounds of the past be they Native American or Mormon. Yes, Mormon! Those whose ancestors carried out these atrocities are seeking answers too. I know, for I have spoken with many who have broken down in tears shamed by their ancestor's cruelty.
In closing, I am reminded of what great-grandfather Pete wrote in the preface of his book Indian Depredations in Utah:
"It is a half-century and more since the raids and assaults recorded in this book took place, most of the persons who took active parts in the same have responded to the last earthly call, and what information we get first handed must of necessity to be obtained now or never. I have often quarried; why should those conditions be forgotten, and why has so little interest been taken in keeping memoranda and records of events and conditions of those early and trying times.
Why indeed grandfather... why indeed...
About: Phillip B Gottfredson
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The Source Material for The Black Hawk War; Utah's Native American Tragedy
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